Islams Political System Al Khilafah

 

Islam's Political System

Al-Khilafah

Evidences & Conceptual Understanding

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https://www.slideshare.net/dawah_islam/islams-political-system-alkhilafah

Evidences from Quran

· "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 Al-Ma’idah: 49).

· "But no, by your Lord, they will not have Eeman 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 An-Nisa: 65)

· "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 An-Nisa: 105).

· "Whosoever does not rule by that which Allah has revealed, they are disbelievers (Kafiroon).....the thaalimoon (oppressors)....the fasiqoon (evil doers)" (TMQ Al-Ma’idah: 44-47)

· Etc.,

Evidences from Ahadith

· 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: "fulfill allegiance to them one after the other. Give them their dues. Verily Allah will ask them about what he entrusted them with".

· 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)".

· 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 Jahilyyah".

Evidences from Sahabah (r.a.)

· 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, "There is no Islam without a community, and there is no community without a leadership, and there is no authoruty without hearing and obeying".

Ijma at the time of Umar's (r.a.) death

· When Umar bin al-Khattab (r.a.) was close to death he nominated the six people among the companions. The six included Uthman, Ali and Abdul Rahman bin Awf (may Allah be pleased with them). Omar decreed that if agreement on the choice of Khalif was not reached within three days the one who disagrees should be beheaded after the three day.

· No one disputed this order, even though to kill someone without just cause is haram. And these six were not just anyone; they were the best of the companions who had been promised paradise.

· The agreement of the companions on this order is therefore an Islamic evidence for us that the Muslims are forbidden to be without a Khalif for more than three days

Evidences from Ulema

· 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 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 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,

"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,

"The contract of the Imamah (leadership) for whoever is standing with it, is an obligation by Ijmaa'a (consensus)". (alAhkam us-Sultaniyyah [Arabic] p 56.)

· Imam Ahmed (rh.a.) said:

"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 ulMathahib ul-Arba'a" [the Fiqh of the four schools of thought], volume 5, page 416.)

· Imam al-Haythami said,

"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.)

Source: islams political system al khilafah
to be continued . . . .

Woman and Paradise in Islam

 Woman and Paradise in Islam

http://imranhosein.org/n/woman-and-paradise-in-islam/

The secular feminist revolution rose upon the world from the West with an essentially godless agenda to liberate women from the “shackles” of the ages by totally transforming her status, role and function in society. In so doing it has turned the previous religious and sacred order upside-down in such a way that the sun now appears to be rising from the west.

Secularism led to materialism which in turn denied woman any reality beyond her material reality. Consequently the young beautiful woman became the goddess of the age. But she was a goddess who was shamelessly exploited in advertising to sell everything. She became a thing enjoyed, exploited, abused, degraded and discarded when her physical beauty and sex appeal began to wane. Then a host of schoolgirls would rush in to replace her. Even the national calypsonian gave his view on the subject quite some time ago when he sang of the prostitute, “… and if you catch them broken (i.e., in financial difficulty), you can get them all for nothing.”

Prophet Muhammad (peace be upon him) prophesied the deception that would enslave women. He said, “women would be dressed and yet be naked”, thus anticipating an age of increasing feminine nudity that would be integrally linked to the feminist revolution. Carnival bandleaders in Trinidad are now complaining that they cannot use enough cloth to make creative designs since women increasingly demand the skimpiest of costumes. The ‘naked’ woman’s body was used to usher a sexual revolution that would culminate, according to the Prophet pbuh, with “the majority of children being born out of wedlock” and “people having sexual intercourse in public like donkeys.” When we see sex publicly simulated in Trinidad carnival we know that the feminist revolution will soon climax with woman being transformed into a donkey. Despite this colossal failure, the modern godless world has insisted on opening a ‘gender’ battlefield in quest of ‘equality’ while waging war on Islam. The latest target is the innocent Hijab that is maliciously attacked because it obstructs the way for the Muslim woman to be absorbed into the godless melting pot.

Islam has never sought to put an equal sign between the sexes. ‘Woman’ can neither be studied nor understood in a context independent of ‘man’. The two are inseparable. The Prophet pbuh declared that women were “… the twin-halves of men.” The Qur’an confirmed this inter-dependence when it declared “They are your garments, and you are their garments.” And in a passage with sublime literary beauty the Qur’an (al-Lail, 92:1-4) first directed attention to the ‘night’ and that which it shrouds and conceals with such mystery and splendor, and then turned to the ‘day’ with its bright light which exposes everything and leaves nothing concealed, and then proceeded to explain that the ‘male’ and the ‘female’ are functionally analogous to the ‘day’ and the ‘night’. In the same way that ‘day’ and ‘night’ are functionally different yet interdependent, so too are the ‘male’ and ‘female’.

When this philosophy of gender was applied to Muslim society the ‘night’ never attempted to become ‘day’. Rather ‘night’ and ‘day’ eternally longed for each other. And so we were never subjected to the abominable phenomenon (that European civilization is now exporting to the rest of the world) of the ‘day’ mating with ‘day’ and vice-versa. Women in such a society not only fulfilled all their sacred functional duties as wives and as mothers, and thus contributed in a significant way to preservation of the health, strength and stability of the family, but, in addition, they preserved both their femininity as well as their fertility. And so the Muslim woman remained truly and enchantingly a woman! An age that produced the celibate priest had obstinately insisted that one had to turn away from woman in order to turn to God. Prophet Muhammad (peace and blessings of Allah Most High be upon him) responded by declaring “Three things have been made dear to me in this world of yours – perfume, women and prayer.” And so Islam rejected both celibacy and the ‘object’ while recognizing woman, like prayer, to be a medium through which a man might journey to paradise.