Post by Islamic Revival on Oct 5, 2004 3:31:42 GMT -5
Khilafah is fard - Evidence from the Quran
The evidence that the appointment of a Khaleefah is obligatory upon all Muslims is in the Quran, Sunnah and the Ijma'a (consensus) of the Sahabah.
Evidence 1
"And rule between them by that which Allah revealed to you, and do not follow their vain desires away from the truth which came to you". [TMQ 5:48]
Allah (swt) has ordered the Prophet to rule between Muslims by that which He (swt) revealed to him and has obliged Muslims to restrict themselves to all the rules of the Shari’ah. An order of Allah (swt) to the Prophet is an order to the entire ummah, unless there is evidence which limits the order to him. In this case there is no such evidence, so the order to rule by all that Allah has revealed is binding for all the muslims.
Because the word Ma (what) is general in its meaning, it signifies that the order refers to all of the aspects of governing that have been revealed, and not merely a part of it.
This order to the prophet has been given in a decisive manner, and does not leave room for doubt or alternative meanings or understandings.
Evidence 2
"..Verily the 'Hukm'(command, Judgment) is for none but Allah.." [TMQ 12:40]
This ayah states that the priviledge of rule is reserved for Allah alone. In fact, it is an aspect of tauhid to refer to Allah for solutions to all of life’s affairs, and one of the names of Allah is "The Legislator".
Evidence 3
"Whoever does not judge by that which Allah has revealed, they are disbelievers" [TMQ 5:44]
" Whosoever does not judge by that which Allah has revealed, such are oppressors" [5:45]
" Whosoever does not judge by that which Allah has revealed, such are transgressors" [5:47]
Whoever does not govern with what Allah has revealed is of the disbelievers, or oppressors, or transgressors.
Again, because the word Ma (what) in this verse is general, so it includes everything that Allah has revealed.
Evidence 4
"O you who believe obey Allah and obey the Messenger and those in authority amongst you" [TMQ 4:59]
Allah (swt) has made it obligatory upon Muslims to obey those in authority, i.e. the ruler. This indicates that the existence of the ruler is obligatory upon Muslims, as Allah (swt) does not order obedience to those who do not exist or whose existence is mandub. This indicates that the existence of the ruler is obligatory. When Allah (swt) orders obedience to those in authority it is an order to establish them.
The obligation is to obey those in authority only if they are ruling according to Islam, as Ahmad narrated on the authority of Anas (ra) that the messenger (saw) said:
"There is no obedience to the one who disobeyed Allah."
Some Muslims claim that there is no ruling system in the Islamic utopia. This ayah disagrees with this idea, as it indicates that in Islam there will always be some people from amongst the Ummah who are in the positions of ruling over the Muslims.
Evidence 5
" But no, by Your Lord, they can have no (real) faith until they make you judge in all disputes between them and find in their souls no resistance against your decisions, but accept them with the fullest submission" [4:65]
Ruling according to the revelation would not be possible unless there exists an Islamic State and a Khaleefah who applies Islam upon the people. It is a well acknowledged fact that Islam is a complete way of life which necessitates the existence of the State to implement the Shariah both at an individual and societal level comprehensively.
These evidences are not conditional, as there is no indication of conditionality in them. Thus, it is not correct to say that if it is possible to rule by Islam, then we should, but if it is not possible to rule by Islam then it is acceptable not to. Further, whatever is necessary to bring about a fard, that thing itself is fard. So if there is no khaleef, then the work to appoint the khaleef is compulsary.
Evidence 6
"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" [4:105]
The evidence that the appointment of a Khaleefah is obligatory upon all Muslims is in the Quran, Sunnah and the Ijma'a (consensus) of the Sahabah.
Evidence 1
"And rule between them by that which Allah revealed to you, and do not follow their vain desires away from the truth which came to you". [TMQ 5:48]
Allah (swt) has ordered the Prophet to rule between Muslims by that which He (swt) revealed to him and has obliged Muslims to restrict themselves to all the rules of the Shari’ah. An order of Allah (swt) to the Prophet is an order to the entire ummah, unless there is evidence which limits the order to him. In this case there is no such evidence, so the order to rule by all that Allah has revealed is binding for all the muslims.
Because the word Ma (what) is general in its meaning, it signifies that the order refers to all of the aspects of governing that have been revealed, and not merely a part of it.
This order to the prophet has been given in a decisive manner, and does not leave room for doubt or alternative meanings or understandings.
Evidence 2
"..Verily the 'Hukm'(command, Judgment) is for none but Allah.." [TMQ 12:40]
This ayah states that the priviledge of rule is reserved for Allah alone. In fact, it is an aspect of tauhid to refer to Allah for solutions to all of life’s affairs, and one of the names of Allah is "The Legislator".
Evidence 3
"Whoever does not judge by that which Allah has revealed, they are disbelievers" [TMQ 5:44]
" Whosoever does not judge by that which Allah has revealed, such are oppressors" [5:45]
" Whosoever does not judge by that which Allah has revealed, such are transgressors" [5:47]
Whoever does not govern with what Allah has revealed is of the disbelievers, or oppressors, or transgressors.
Again, because the word Ma (what) in this verse is general, so it includes everything that Allah has revealed.
Evidence 4
"O you who believe obey Allah and obey the Messenger and those in authority amongst you" [TMQ 4:59]
Allah (swt) has made it obligatory upon Muslims to obey those in authority, i.e. the ruler. This indicates that the existence of the ruler is obligatory upon Muslims, as Allah (swt) does not order obedience to those who do not exist or whose existence is mandub. This indicates that the existence of the ruler is obligatory. When Allah (swt) orders obedience to those in authority it is an order to establish them.
The obligation is to obey those in authority only if they are ruling according to Islam, as Ahmad narrated on the authority of Anas (ra) that the messenger (saw) said:
"There is no obedience to the one who disobeyed Allah."
Some Muslims claim that there is no ruling system in the Islamic utopia. This ayah disagrees with this idea, as it indicates that in Islam there will always be some people from amongst the Ummah who are in the positions of ruling over the Muslims.
Evidence 5
" But no, by Your Lord, they can have no (real) faith until they make you judge in all disputes between them and find in their souls no resistance against your decisions, but accept them with the fullest submission" [4:65]
Ruling according to the revelation would not be possible unless there exists an Islamic State and a Khaleefah who applies Islam upon the people. It is a well acknowledged fact that Islam is a complete way of life which necessitates the existence of the State to implement the Shariah both at an individual and societal level comprehensively.
These evidences are not conditional, as there is no indication of conditionality in them. Thus, it is not correct to say that if it is possible to rule by Islam, then we should, but if it is not possible to rule by Islam then it is acceptable not to. Further, whatever is necessary to bring about a fard, that thing itself is fard. So if there is no khaleef, then the work to appoint the khaleef is compulsary.
Evidence 6
"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" [4:105]