Time of Ameer-ul-Momineen Hazrat UMAR RA

Two young adults enter in the company of the Caliph Umar (May Allah Be Pleased With Him), stand right in front of a man seated there, point at him and say "Ya Umar! This is the person!"
 
'Umar R.A. asks him, "What has this man done?"
 
"Ya Ameer ul Momineen (Commander of the Faithful), he has killed our father"

'Umar: "What are you saying, this man killed your father?"

'Umar R.A. turns towards that man and asks him, "Have you killed their father?"

The man replied, "Yes Ameer ul Momineen, their father has died because of me"

'Umar R.A. inquires "How has he been killed?"

The man replies, "Ya 'Umar R.A., their father had entered my crops alongwith his camel. I tried to warn and stop him, he did not pay heed so I threw a stone at him which hit his head and he died on the spot"

'Umar R.A. replied, "Then you will have to give qisaas (compensation for blood), the punishment is death"

There was no need to write down the judgment. The decision was in accordance with Islamic laws and supreme. Furthermore, the man who killed their father was not asked as to which tribe/clan he belonged to or what his family background or status was. Justice reigned supreme. What has 'Umar R.A. to do with such useless questions!?

No one can influence 'Umar's decision and neither can someone stop 'Umar R.A. from propagating the Shariat of Allah. Even if it was 'umar's own son infront of him awaiting justice, 'Umar R.A. would have applied the same for him.

The man says, "Ya Ameer ul Momineen, in the Name of Him by whose power the Earth and Heavens are held together, please let me go back to my wife and children in the desert and inform them that I shall be killed. They have no one besides Allah and myself, I will return back soon"

'Umar R.A. says "Who will guarantee your return once you go the desert?"

And then, silence overtakes the gathering. There was no one there who even knew the name of this person who had confessed to his crime. The identity of his tribe/clan and whereabouts was also not known.

Who will be his guarantor? Is the issue about a loan of 10 dirhams, about a piece of land or exchange of camels? Here, the issue was of a different magnitude as it involved the killing of a person.

And then, there was no one could dare challenge 'Umar's verdict on Allah's Shariat. There is no one who will even dare act as a referral of mercy for the accused.

Silence has overtaken the Sahaba (Companions of the Prophet p.b.u.h.) who are seated in the gathering. 'Umar R.A. himself is affected by this situation. The man's condition and situation has surprised everyone. Should this person really be killed as compensation and his wife and children be left to rot and starve to death? Or should he be pardoned without remuneration? If he does not come back, there shall be grave injustice against the blood of the slain father of two youngsters!

'Umar R.A. himself is seated in anxiety with his head lowered. He raises his head and with eyes signifying humble request, he asks those two young men "Forgive this man"

"No Ameer ul Momineen, it cannot be possible that a person who kills our father gets away like this" The two young men announce their final decision without any hesitation.

'Umar R.A. once again looks among the gathering and asks in a loud voice "Oh people, is there any one amongst who willing to be the guarantor of this man?"

Abuzar Ghaffari R.A. stands up with his truthfulness and piety in his old age and says, "I guarantee this man"

'Umar R.A. tells Abuzar Ghaffari R.A., "Abuzar, he has killed"

"Even though he is a killer", replies Abuzar Ghaffari R.A., with full firmness in his decision.

'Umar R.A. asks, "Do you know this man?"

Abuzar replies, "No I don't"

'Umar R.A. asks again, "Then how are you guaranteeing him?"

Abuzar Ghaffari R.A. replies, "I have seen signs of virtue on his face, and I strongly feel he is not lying. He will return Insha-Allah"

'Umar R.A. says "Abuzar, make sure again. If this man does not return within 3 days, I shall have to bear the sadness of your separation" (that is, Abuzar will have to be killed because he is guaranteeing the killer)

Abuzar Ghaffari R.A. replies with confidence, "Ameer ul Momineen, then Allah Maalik"

The accused man gets 3 days time limit from 'Umar R.A. and sets off for the desert: for important preparations, to bid farewell to his family, to arrange means for them after his punishment.

3 days pass by. How can 'Umar R.A. forget how each and every moment during these days passed by for him? During 'Asr time after the congregational prayers are over, the two young men are waiting desperately to get compensation and justice for their father's killing. A crowd of people has gathered to watch Allah's Shariah make decisions for the case.

Abuzar Ghaffari R.A. arrives and sits in front of 'Umar R.A.

"Where is that man?" asks 'Umar R.A.

"I do not know, Ya Ameer ul Momineen", says Abuzar Ghaffari R.A. in his brief reply.

Abuzar Ghaffari R.A. looks towards the sky where the Sun is quickly trying to set itself in the West.

There is an eerie silence hovering over the gathering. No one besides Allah knows what will take place now.

It is true that Abuzar R.A. has a special place in 'Umar's heart. If Abuzar R.A. were to ask 'Umar R.A. to give him a piece of his body, the latter would not spare a minute and cut out his body for Abuzar. This was the love they had for each other.

However, the situation right is of a Shariah case, Allah's judicial Commands are involved and demand implementation. This is not a drama. If the killer does not return, then Abuzar's neck will have to be cut off as he is his guarantor.

A few minutes before Maghrib time, the killer returns. "Allahu Akbar!" says 'Umar suddenly. And soon, everyone in the gathering chants "Allahu Akbar!"

'Umar R.A. addresses the killer and says, "O person, even if you had not returned, what could we have done of you? Neither does anyone know about your house nor anyone knows your location!"

The man replies, "Ameer ul Momineen, by Allah, it is not about you. It is about that entity (Allah) who Has Knowledge of everything visible/hidden. Do see, that I have returned, leaving my children alone in the desert like the babies of a bird, where there is no shadow of a tree neither any sign of water. I present myself to be killed. I was only fearing that people will say that promises are not fulfilled anymore"

'Umar R.A. turned towards Abuzar Ghaffari R.A. and asked, "Abuzar, on what basis had you given your guarantee for this person?"

Abuzar R.A. replied, "Ya 'Umar, I feared that people might say Khair cannot be expected these days"

'Umar R.A. remained in silence for a while and then asked those two young men, "What do you say now?"

They erupted into tears and said, "Ya Ameer ul Momineen, we forgive this man for his truthfulness, we fear that people might say the spirit of forgiveness is no more among us"

'Umar R.A. started weeping "Allahu Akbar!", so much so that the tears had wet his beard and fallen down.

"Oh young men, May Allah reward you for your forgiveness!"

"Oh Abuzar! May Allah reward you for helping this man in the time of need!"

"And Oh person, May Allah reward you for fulfilling your vow!"

And then the man replied, "And Oh Ameer ul Momineen, May Allah reward you for your justice and mercy!"

One of the Islamic historians is reported to have said, I swear in the name of Him in whose hand is my life, the glories of Islam and belief buried themselves in the coffin alongwith 'Umar R.A.  to his grave (that is, such instances cannot be found after 'Umar's age).

Al-Kaba'ir Major Sins in Islam

1. Associating partners with Allaah (Shirk)

Great Shirk: worshipping beings other than Allaah (proof all over Qur'ân)

Small Shirk: Riya


The Prophet (saw), "Should I not inform you of that which I fear for you even more than the dangers of dajjaal? It is the hidden shirk: A person stands to pray and he beautifies his prayer because he sees the people looking at him". (Sahih; Sunan ibn Majah)

2. Committing murder: (Furqan; 68)

3. Performing Sorcery (2: 102)

4. Not performing the Prayers (Maryam: 59)

5. With holding the Zakah (Charity) (3: 180)

6. Breaking the fast of Ramadhan or not fasting in that month without a valid excuse.

Prophet (saw) said, "Islaam is built upon five pillars: testifying that there is no true god except Allah and that Muhammad is the messenger of Allah, performing the prayers, paying the Zakah, making the pilgrimage to the house, and fasting the month of Ramadhan" (Sahih al-Jami # 2837)

7. Not performing the pilgrimage when one has the ability to do so (above hadith)

8. Disobeying one's parents (al-Isra: 23)

9. Cutting off the ties of relationships (Muhammad: 22)

10. Committing adultery or fornication (al-Isra: 30)

11. Committing sodomy

The Prophet (saw) said, "Allaah will not look at a person (with pleasure) who commits sodomy with a man or a woman" (Sahih al-Jami # 7678)

12. Taking or paying interest (2: 275)

13. Devouring the wealth of orphans (4:10)

14. Forging statements concerning Allaah or forging Hadith (al-Zumar: 60)

15. Fleeing from the battle (al-Anfal: 16)

16. Wrongdoing, deception or oppression on the part of the ruler (al-Shura: 42)

17. Being arrogant, boastful, vain (al-Nahl: 23)

18. Giving false testimony (al-Furqan: 72)

19. Drinking alcoholic beverages (5: 90)

20. Gambling (5: 90)

21. Slandering innocent women (al-Nur: 23)

22. Misappropriating something from the booty (3:161)

23. Stealing (5:38)

24. Committing highway robbery (5: 33)

25. Making false oath

Prophet (saw) said, "If someone is ordered to take an oath and he takes a false oath in order to take possession of property of a Muslim, then he will incur Allah's wreath when he meets Him" (Sahih al-Jami # 6083)

26. Committing oppression (al-Shuara: 277)

27. Levying illegal taxes

Prophet (saw) said, "Do you know who the bankrupt is? The bankrupt form my nation is the one who appears on the Day of Resurrection having performed the prayers, fasted and paid the zakah, but had also abused that person, slandered that person, wrongfully taken the wealth of that person and spilled the blood of that person. These people will take from his good deeds. If his good deeds are thereby exhausted, he will be given their sins and then he will be thrown into the hell-fire" (Sahih al-Jami #87)

28. Consuming forbidden wealth or taking it by any means (2: 188)

29. Committing suicide (4: 29)

30. Being a perpetual liar (3: 61)

31. Ruling by laws other than the laws of Islam (5: 44)

32. Engaging in bribery (2: 188)

33. Women appearing like men and vice-versa

Prophet (saw) said, "Allah's curse is upon women who appear like men and upon men who appear like women" (Sahih al-Jami # 4976)

34. Being a dayyouth

Dayyouth: is the one who approves the indecency of his womenfolk and who is void of jealousy or the pimp who facilitates indecency between two people

Prophet (saw) said, "Allah has forbidden the Paradise to three people: the alcoholic, the runaway slave, and the one who is complacent in the face of the evil deeds that his family is performing" (Sahih al-Jami # 3047)

35. Marrying for the purpose of making a woman allowable for another (Baqarah)

36. Not keeping clean from the remains of urine

Ibn Abbas reported that Prophet (saw) passed by a grave and said, "These two are being punished and they are not being punished for something hard. But it is a great sin. One of them did not keep himself clean form his urine and the other went around spreading tales" (Sahih al-Jami # 2436)

37. Acting for show (al-Maoon: 4-6)

38. Acquiring knowledge only for worldly gain or concealing knowledge (2: 160)

39. Breaching trusts (al-Anfal: 27)

40. Reminding people of one's kindness (2: 27)

41. Denying predestination (al-Qamar: 49)

"If Allah were to punish the inhabitants of the heavens and earths, then He would punish and He would not be doing injustice to them. If He were to have mercy on them, His mercy would be greater than from their actions. If a person had amount of gold equivalent to Mount Uhud or similar to Mount Uhud and spent it in the Path of Allah, (that spending) would not be accepted form him by Allah until he believes in the preordainment of good and evil. And until he knows that what afflicted him was not going to miss him and what missed him was not going to afflict him. If you were to die with any belief other than that, you would enter the Hellfire" (Kitab al-Sunnah by Ibn Abu Asi # 245. Albani says that its chain is sahih)

42. Eavesdropping on other's private conversation (Hujarat: 12)

43. Spreading harmful tales (al-Qamar: 10)

44. Cursing others

Prophet (saw) said, "Abusing a Muslim is evil and fighting him is disbelief" (Sahih al-Jami # 3598)

45. Not fulfilling one's promises

Prophet (saw) said, "Whoever has a four characteristic is a complete hypocrite. Whoever posses any of these characteristics has the characteristics of hypocrisy until he gives it up; whenever he makes a promise, he breaks it up…" (Bukhari)

46. Believing in what soothsayers & astrologers say

Prophet (saw) said, "Whoever goes to fortuneteller and asks him about something will not have his prayer accepted for forty nights" (Sahih al-Jami # 5816)

47. A wife being rebellious to her husband (4: 34)

48. Putting pictures of beings with souls on clothing, curtains, rocks and any other items

Prophet (saw) said, "…the people who will receive the greatest punishment on the day of judgment are those who compete with Allah in creation [those who make pictures or statues]" (sahih al-Jami # 1691)

49. Striking one's self, wailing, tearing one's clothing, pulling one's hair & similar deeds as a form of mourning

Prophet (saw) said, "One who strikes his cheeks or tears his clothing and shouts in the manner of pre-Islamic culture is not one of us" (Sahih al-Jami # 5713)

50. Committing injustice (al-Shura: 42)

51. Being overbearing or taking advantage of the weak, slaves, wives or animals

Prophet (saw) said, "Allah will torture those who torture people in this world" (Muslim)

52. Harming neighbors

Prophet (saw) said, "A person whose neighbor is not safe from his mischief will not enter paradise" (sahih al-Jami # 7002)

53. Harming and abusing Muslims (al-Ahzab: 58)

54. Wearing one's clothes too long, i.e. below the ankles

Prophet (saw) said, "What is below the ankles will be in the hellfire " (Bukhari)

55. Harming the slaves of Allah

Prophet (saw) said that Allah said, "Whoever shows enmity to a slave of Mine (Allah's) I shall be at war with him" (Sahih al-Jami # 1778)

56. Men wearing silk & gold

Prophet (saw) said, "Gold and silk have been permitted for the females of my nation and forbidden for its males" (Sahih al-Jami # 209)

Prophet (saw) said, "Men who wears silk in this world will have no portion [of heavens] in the hereafter" (Muslim)

57. Running away of a slave

58. Sacrificing animals for other than Allah

Prophet (Saw) said, "The one who sacrifices for other than Allah is cursed by Allah" (Sahih al-Jami # 4988)

59. Claiming that somebody is one's father while the claimant knows it is not true

Prophet (saw) said, "One who claims that someone is his father and knows that it is not true will be forbidden of paradise" (Sahih al-Jami # 5865)

60. Arguing or quarreling for show & not seeking the truth

Prophet (saw) said, "Whoever argues in support of something that is wrong and he knows it Allah will be angry with him until he stops" (Sahih al-Jami # 6073)

61. Not allowing excess water to flow to others

Prophet (saw) said, "Whoever doesn't allow the access water or pasture for others will not share in the blessings of Allah on the day of judgment" (Sahih al-Jami # 6436)

62. Not measuring the weights properly (al-Mutafafifeen: 1-3)

63. Thinking that one is safe from Allah's planning (al-Araf: 99)

64. Eating carrion, blood or pork meat (al-Anam: 145)

65. Not praying in the congregation & praying by one's self without a valid excuse

Prophet (saw) said, "Whoever hears the call to prayer and doesn't come to prayer, there is no prayer for him say for the one who has valid excuse" (Sahih al-Jami # 6176)

66. Continually not performing the Friday prayers and congregational prayers without any valid excuse

Prophet (saw) said, "If people don't stop abandoning the Friday Prayers Allah may seal their hearts and they will become headless" (Muslim)

67. Harming others by manipulation one's bequests (4: 12)

68. Being deceitful or deceptive (Fatir: 43)

69. Spying on the Muslims & pointing out their secrets (al-Kalam: 11)

70. Abusing or reviling anyone of the Companions of the Prophet (saw)

Prophet (saw) said, "Do not revile my companions for, by the one in whose hands is my soul, if you were to spend in charity a mountain of gold similar to mount Uhud it would not be equal to a handful or a half a handful (or what they have done)" (Sahih al-Jami # 7187)

Please make sincere repentance to Allah before as Ali (ra) said, "Today is deed without reckoning and tomorrow is reckoning without deeds". Sincere repentance has four conditions :

Feeling bad for the sin

Firm commitment in intention not to repeat sin (whether it happens again is not a condition if one tried his best)

Make repentance to Allah by Du'a and asking or better crying for forgiveness

If some person has been wronged because of this sin then one needs to make up to this person.

Allah Says:-

“Try to Walk on My Way,
I'll Make all the Ways Easy for you.

Try to Spend your Wealth in My Way,
I'll Open Oceans of Treasure for you.

Try to Leave your Wills for Me,
I'll Make your Desired Destiny for you.

Try to Bear Pain on My Way,
I'll Open the Doors of My Care for you.

Try to Believe in Me,
I'll Make Sincere Friends for you.

Try to Be Mine,
I'll Make Everyone for you...!!!

KHILAFAH (Caliphate) to Counter U.S Imperialism

In the last three decades, we have witnessed a consistent trend in U.S foreign policy towards Muslim world, which involves interference, pressurizing, intimidating, and outright wars. Sometimes there is a tendency to belittle this trend by linking it to only few America presidents. However the reality is that this trend has continued in the tenure of both the democrats, as well as republicans. The question arises here – Why Does the US Subjugate and Colonize the Muslim world?
The answer lies in the fact that America as a state, has built itself firmly by embracing the secular doctrine, which separates between “church and state”. Laws governing public affairs are legislated based on the whims and desires of human beings. Consequently, the secular doctrine will motivate the individuals who adhere to this way of life (i.e. Capitalism) to seek material benefits at any cost. The Capitalists do not limit themselves to spreading secularism, but work to dominate other nations as it is in their benefit to do so. For example, between the 16th and 19th century, Italy, England, France, and other European nations embarked on campaigns to colonize the Muslim world to force the Ummah to adopt their way of life and to steal our resources.  Since America upholds the same secular doctrine as these other nations, it now also seeks to colonize and subjugate the Muslim world, as is clear from its actions in Iraq, its support for Israel and, most importantly, its support and imposition of ruthless tyrants, like Karimov, Zardari, and Karzai, across the Muslim world.
The objective to dominate the Muslim world was expressed in the “Carter Doctrine” in 1980 when then U.S. President Jimmy Carter stated in response to the Soviet invasion of Afghanistan: “An attempt by any outside force to gain control of the Persian Gulf region will be regarded as an assault on the vital interests of the United States of America, and such an assault will be repelled by any means necessary, including military force.” Carter established the Rapid Deployment Joint Task Force (RDJTF) and gave it the responsibility for combat operations in the Gulf. Three years later, Ronald Reagan elevated the RDJTF, naming it Central Command (CENTCOM). CENTCOM has been the main American presence in many military operations, including the invasion of Iraq and Afghanistan. With this understanding, it is clear that the objectives of American foreign policy run counter to those of the Muslim Ummah.
The reason for U.S imperialism in particular against the Muslim world, is more than just natural resources. Islam poses a potential ideological challenge to the secular doctrine. As Samuel P. Huntington said in his book ‘Clash of Civilization and the Remaking of the World Order’.
“Islam is the only civilization which has put the survival of the west in doubt”. The states which have embodied the secular doctrine, fear a possible revival of a Khilafah state, which embodies the Islamic doctrine.
This is a major concern for the Capitalists, because the Islamic doctrine has laws, visions and strategic objectives coming from a distinct source, i.e Islam. In a Khilafah state all public affairs including economics, politics, the social system, the educational system and the judiciary are all governed by the commands and prohibitions of Islam. The manifestation of these systems into one entity – the Khilafah State – has the potential to outpace the Capitalist system by leaps and bounds. As it happened before, the Khilafah State will compete as a superpower. This is something that does not benefit the Capitalists and as a result they are trying to prevent the Muslim Ummah from working towards political unification. Consequently, the Capitalists will work day and night to ensure that the Muslim Ummah remains subjugated
Political experts in the west, have already begin pointing to the possible emergence of this Khilafah state. Niall Ferguson, Professor of History at Harvard University, in an interview to ‘The Telegraph’(14th March) warned, that their is “a tiny possibility we get western-style democracies in the Middle East”,  and he warned, by stating it is “More alarming to think about a restored caliphate”
Today, the uprisings in the Muslim world, referred to as Arab spring are resulting in the fall of one dictator after another.  Interestingly, a political expert, Patrick J. Buchananm, who has been a senior advisor to three American Presidents wrote “If Islamic rule is an idea taking hold among the Islamic masses, how does even the best army on earth stop it?”
As the west, in Particular the U.S, seeks to answer this by further aggressive use of force in the Muslim world, and by bribing new faces that replace toppled dictators. The paradox here is:  the Intelligentsias, in particular the generals in the armies of the Muslim world having to decide between repressing their own people or resisting U.S imperialism, are only natural to be predisposed to the idea, of a Khilafah state.

Caliphs Timeline (2)

850:
The caliphs in Baghdad begin to employ Turkish slaves, or Mamelukes, in their armies.

1055:
Togrul Beg enters Baghdad and is granted by the caliph the title of sultan, which becomes hereditary in his Seljuk dynasty.

1171:
Saladin deposes the Fatimid caliph and brings Egypt back to orthodoxy, acknowledging the rule of the Sunni caliph in Baghdad.

1258:
When Hulagu and his Mongol army reach Baghdad, in 1258, it is said that 800,000 of the inhabitants are killed - and the caliph is kicked to death.

1517:
The last Abbasid caliph, captured by the Ottoman Turks, is taken as a prisoner to Istanbul.

1517:
From Bosnia to Egypt and Arabia, the Ottoman Turks now rule the largest Muslim empire since the early caliphate.

Caliphs Timeline (1)

632:
The death of Muhammad(SAW) at Medina is followed by the election of the first caliph, Abu Bakr(RA), a father-in-law of the prophet
634:
Omar, another father-in-law of Muhammad, is elected as the second Muslim caliph
644:
After the assassination of Omar, Othman is elected as the third Muslim caliph
650:
The revelations made to Muhammad are collected in their definitive form as the Qur'an, under the caliph Othman
656:
Othman is assassinated, and Ali wins power as the fourth Muslim caliph - defeating Aisha at the 'battle of the camel' near Basra
661:
Ali is assassinated, and Mu'awiya becomes the fifth Muslim caliph and establishes the Umayyad dynasty
670:
With the entire middle east under their control, the Arabs make Damascus the capital of the Umayyad caliphate
750:
The Abbasids massacre the Umayyads in Damascus and establish a new caliphate
762:
The Abbasid caliphs create Baghdad as a new capital city on the Tigris
800:
The luxury of Baghdad, under the caliph Harun al-Rashid, is evident in the Thousand and One Nights

Description of our beloved Prophet Muhammed [PBUH]

Muhammad, peace be upon him, was a shy, reticent man who lived among his people with such high moral character they called him al-Amîn — the Trustworthy.

The Prophet’s unique physical appearance, his high character and willingness to sacrifice for others, are often at the essence of any description of him. According to the narrations from his Companions he can be described in the following words:

Muhammad was imposing and majestic. His face was luminous like a full moon.

He was taller than medium but not excessive in height. He had wavy hair, which he parted and it never went beyond his shoulders. He was light-skinned with a high brow. He had full eyebrows and a small space between them. His beard was full, his eyes black. His physique was supple and lithe, with a full chest and broad shoulders. When he walked, he was determined and his pace was as if he was walking down hill.

He was decisive and whole-hearted in everything he did, so intent on the task at hand that he never looked over his shoulder, even if his cloak got caught in a thorny bush.

When he spoke he was always brief and reflective. He spoke when he saw benefit and spent long periods in silent contemplation. His speech was comprehensive being neither wordy nor abrupt. He had a mild temperament and was never harsh nor cruel, coarse nor rude. He expressed gratitude for everything given to him no matter how insignificant. When he spoke, his companions lowered their heads as if birds were perched upon them. When he was silent, they felt free to speak. He never criticized food or praised it excessively. He never swore, nor did he find fault in people. He did not flatter people but praised them when appropriate.

When he did turn to speak to somebody, he used to swing his entire body around and address them full face. When he shook hands, he was never the first to withdraw his own.

People entered his gatherings as seekers and left enlightened. He would ask about his companions when they were absent often making inquiries about people’s needs. He never stood nor sat without mentioning the name of God. He never reserved a special place for himself in a gathering and sat where space was provided. He gave each of those who sat with him such full attention that everyone felt that he was the most important person in that gathering. Voices were never raised in his presence. The aged were respected for their age and the young were shown compassion for their youth.

His wives and Companions spoke of his humour and cheerfulness. He said once, “I joke but always tell the truth.”

His wife Aisha said, “he was always making us laugh in the house.” One of his names is ad-dahhak — the smiling one.

Once an old woman asked him if she would enter paradise and he replied, “Old people don’t go to heaven!” The woman was crestfallen with the answer he had provided, to which he added with a smile, “You shall enter paradise in the prime of your youth.”

And once a gruff desert Bedouin came into the mosque and prayed out loud saying, “O God forgive me and Muhammad and don’t forgive anyone else.” Hearing this the Prophet laughed and said to him, “You are limiting the vast mercy of God.”

He died on the same day he was born, in the same house he had lived in for ten years in Medina, on a small bed made of leather stuffed with palm fibres, in the arms of his beloved wife Aishah.

His dying words were, “Treat your women well, and do not oppress your servants, the prayer, the prayer, don’t be neglectful of the prayer. O God, my highest companion, O highest companion.”

Muhammad exemplifies the strong and profound relationship that each human being ought to have with his Creator, his fellow human beings, and the world around him. May Almighty God and His angels and all His creation bless him and greet him with the salutations of peace !!

The Battle with the Romans

After the battle with the Romans, which ended with the conquest of Constantinople, the Dajjal will appear, and Isa (Jesus) son of Mary will descend from Heaven to the earth, to the white minaret in the east of Damascus, at the time of Salat al-Fajr (the morning prayer), as we shall see in the Saheeh Traditions.

Dhu Mukhammar said, "The Prophet said, 'You will make a peace-treaty with the Romans, and together you will invade an enemy beyond Rome. You will be victorious and take much booty. Then you will camp in a hilly pasture; one of the Roman men will come and raise a cross and say "Victory to the Cross", so one of the Muslims will come and kill him. Then the Romans will break the treaty, and there will be a battle. They will gather an army against you and come against you with eighty banners, each banner followed by 10,000 men.'" (Ahmad, Abu Dawud, Ibn Majah.)

Yusayr Ibn Jabir said, "Once there was a red storm in Kufah. A man came who had nothing to say except, 'O 'Abdullah Ibn Mas'ud, has the Hour come?" 'Abdullah was sitting reclining against something, and said, 'The Hour will not come until people will not divide inheritance, nor rejoice over booty.' Pointing towards Syria, he said. 'An enemy will gather forces against the Muslims and the Muslims will gather forces against them.' I asked, 'Do you mean the Romans?' He said, 'Yes. At that time there will be very heavy fighting. The Muslims will prepare a detachment to fight to the death; they will not return unless they are victorious. They will fight until night intervenes. Both sides will return without being victorious; then many will be killed on both sides. On the fourth day, the Muslims who are left will return to the fight, and Allah will cause the enemy to be routed. There will be a battle the like of which has never been seen, so that even if a bird were to pass their ranks, it would fall down dead before it reached the end of them. Out of a family of one hundred, only one man will survive, so how could he enjoy the booty or divide any inheritance? While they are in this state, they will hear of an even worse calamity. A cry will reach them: "The Dajjal has taken your place among your offspring." So they will throw away whatever is in their hands and go forward, sending 10 horsemen as a scouting party. The Prophet said, 'I know their names, and the names of their fathers, and the colours of their horses. They will be the best horsemen on the face of the earth on that day.'" (Ahmad, Muslim).

Abu Hurayrah said, "The Prophet said, 'The Hour will not come until the Romans camp at al-A'mash or Dabiq. An army, composed of the best people on earth at that time, will come out from Madina to meet them. When they have arranged themselves in ranks, the Romans will say, 'Do not stand between us and those who took prisoners from amongst us. Let us fight with them.' One-third will run away, and Allah will never forgive them. One-third will be killed, and they will be the best of martyrs in Allah's sight. One-third, who will never be subjected to trials or tribulations, will win, and will conquer Constantinople. Whilst they are sharing out the booty, after hanging their swords on the olive-trees, Satan will shout to them that the Dajjal has taken their place among their families. When they come to Syria, the Dajjal will appear, while they are preparing for battle and drawing up the ranks. When the time for prayer comes, Jesus the son of Mary will descend and lead them in prayer. When the enemy of Allah (i.e. the Dajjal) sees him, he will start to dissolve like salt in water, but Allah will kill him.' " (Muslim.)

The Prophet said, "The Hour will not come until the furthest border of the Muslims will be in Bula." Then he said, "O 'Ali!" 'Ali said, "May my father and mother be sacrificed for you!" The Prophet said, "You will fight the Romans, and those who come after you will fight them, until the best people among the Muslims, the people of al-Hijaz, will go out to fight them, fearing nothing but Allah. They will conquer Constantinople with Tasbih and Takbir (saying "Subhan Allah" and "Allah Akbar"), and they will obtain booty the like of which has never been seen - they will share it out by scooping it up with their sheilds. Someone will come and say, 'The Dajjal has appeared in your land', but he will be lying. Anyone who takes notice of him will regret it, and anyone who ignores him will regret it." (Ibn Majah.)

Nafi' Ibn 'Utbah said, "The Prophet said, 'You will attack Arabia, and Allah will enable you to conquer it. Then you will attack Persia, and Allah will enable you to conquer it. Then you will attack Rome, and Allah will enable you to conquer it. Then you will attack the Dajjal, and Allah will enable you to conquer him.' " (Muslim)

When Mustawrid al-Qurashi was sitting with 'Amr Ibn al-'As, he said, "I heard the Prophet say, 'The Hour will come when the Romans will be in the majority.' 'Amr asked him, "What are you saying?" He said, "I am repeating that which I heard from the Prophet. "'Amr said, "If you say this, it is true, because they have four good characteristics: they are the most able to cope with tribulation, the quickest to recover after disaster and to return to the fight after disaster, and are the best as far as treating the poor, weak and orphans is concerned. They have a fifth characteristic which is very good; they do not allow themselves to be oppressed by their kings." The Prophet said, "You will fight the Romans, and Believers from the Hijaz will fight them after you, until Allah enables them to conquer Constantinople and Rome with Tasbih and Takbir ("Subhan Allah" and "Allah Akbar"). Its fortifications will collapse, and they will obtain booty the like of which has never been seen, so that they will share it out by scooping it up with their shields. Then someone will cry, 'O Muslims! the Dajjal is in your country, with your families', and the people will leave the wealth. Anyone who takes notice will regret it and anyone who ignores it will regret it. They will ask, 'Who shouted?' but they will not know who he is. They will say, you will hear about his deeds.' So they will go and see, and if they see that everything is normal, they will say, 'No-one would give a shout like that for no reason, so let us go together to Ilya'.' If we find the Dajjal there we will fight him together, until Allah decides between us and him. If we do not find the Dajjal, we will go back to our country and our families.' "

Mu'adh Ibn Jabal said, "The Prophet said, 'The building of Bayt al-Maqdis (in Jerusalem) will be followed by the destruction of Yathrib (Madina), which will be followed by the conquest of Constantinople, which will be followed by the appearance of the Dajjal.' Then he put his hand on the thigh or the shoulder of the one with whom he was speaking (i.e. Mu'adh), and said, 'This is as true as the fact that you are here (or as true as you are sitting here).' "

This does not mean that Madina will be destroyed completely before the appearance of the Day, but that will happen at the end of time, as we shall see in some authentic Hadith. But the building of Bayt al-Maqdis will be the cause of the destruction of Madina, as it was proven in the Hadith that the Dajjal will not be able to enter Madina. He will be prevented from doing so because it is surrounded by angles bearing unsheathed swords. Abu Hurayrah said, "The Prophet said about Madina: 'Neither plague nor the Dajjal can enter it.' " (al-Bukhari)

Letter From A Great Warrior "Sultan Sallahudin Ayubi" To The Muslim Ummah

Sultan Sallahudin Ayubi wrote:
"We hope in Allah most high, to whom be praise, who leads the hearts of Muslims to calm what torments them and ruins their prosperity."Where is the sense of honor of Muslims? The pride of Believers? The Zeal of the Faithful?"We shall nev...er cease to be amazed at how the disbelievers for their part have shown trusts, and it is the Muslims who have been lacking in zeal. Not one of them has responded to the call. Not one intervenes to straighten what is distorted; but observe how far the Franks have gone what unity they have achieved. What aims they pursue. What help they have given. What sums of money they have borrowed and spent. What wealth they have collected and distributed and divided amongst them. There is not a King left in their lands or islands, not a lord or a rich man who has not competed with his neighbors to produce more support and rival his peers in strenuous military efforts. In defense of their religion they consider it a small thing to spend life and soul; and they have kept their infidel brothers supplied with arms and champions of war; and all they have done and all their generosity has been purely out of zeal for him they worship in jealous defense of their faith."The Muslims on the other hand are weak and demoralized; they have become negligent and lazy, the victims of unproductive stupefaction and completely lacking in enthusiasm. If , Allah forbid, Islam should draw rein, obscure her splendor, blunt her sword, there would be no one, east or west, far or near who would blaze the zeal for Allah's religion, or choose to come to the aid of truth against error."This is the moment to cast off laziness, to summon from far and near all those men who have blood in their veins; but we are confident (he speaks about himself and the small party of believers who began with him and then became a large party); but we are confident, thanks to Allah-Alhamdulillah-in the Help that will come from him and entrust ourselves to him in sincerity of purpose and deepest devotion."Insha Allah, the disbelievers shall perish and the faithful have a sure deliverance."- Salahuddin Ayyubi 12 CE

KHILAFAH IN PAKISTAN- A Story

Khilafah is a subject much debated about. Some people are on its side while some extremely oppose it, however  the discussion is not this at the moment. I want to tell you a little on Khilafah and why is this system important for the survival of Pakistan.

At first we should watch some videos on Khilafah
Part 1

Part 2

Part 3 

Part 4


After watching the above videos we should have known that Khilafah is the need of time, even all the Muslim world is demanding it watch the next video please


Even the founder of Pakistan Quaid-e-Azam Muhammad Ali Jinnah RA also wanted Khilafah for Pakistan, here is this video for the proof



I think so we all Pakistanis should realise the importance of Khilafah in our lives and repent infront of Allah SWT, ask for His forgiveness and His mercy and come towards Islam to find real peace from the turmoil that the country is going through.



We have already started promoting awareness amongst public on the internet
Please join us on facebook at www.facebook.com/KhilafahPakistan  there you will get alot of information on the topic of Khilafah in Pakistan


May Allah SWT give us all hidayat and strength to be on the right path.  Amen

The Islamic Khilafah and its illustrious Golden Age

The call for the Islamic Khilafah is growing in momentum the world over as each day passes by. From North Africa to Far East, Europe to Central Asia, Muslims are working tirelessly to restore the Khilafah. This has been recognised even by the western colonial powers and their puppet slaves who illegitimately rule the Muslim world today. In a major speech, delivered on 5^th September 2006 to US military officers and US diplomats, George W Bush attempted to mislead the world about what the forthcoming Khilafah will look like in the 21^st century. Bush sought to bolster support from the western world for the infamous "war on terror" and his speech was thus unsurprisingly littered with venomous propaganda and lies. Following the footsteps of his Crusader ancestors like Pope Urban II, Bush falsely declared that Muslims who want to regain their political destiny by restoring the Khilafah wish to,

"...establish a violent political utopia across the Middle East, which they call Khilafah, where all would be ruled according to their hateful ideology... This Khilafah would be a totalitarian Islamic empire encompassing all current and former Muslim lands, stretching from Europe to North Africa, the Middle East and Southeast Asia".

What Bush described as a "totalitarian empire" was in fact the leading civilisation that led the world in every known field. This article seeks to illustrate some of the great achievements of the Khilafah in the early Abbasid period, commonly referred to as the Golden Age. Due to its limited scope, this article adopts a thematic approach and therefore only examines the following aspects: life in the cities; economy, trade and industry; education, science and intellectual progression; life of non-Muslims and da'wah; and politics and governance.

Life in the cities of the Khilafah

The Abbasid period ushered in an era of city and infrastructure building, including markets, trade centres, roads and water systems, as large numbers of people settled in these thriving city centres. By the 9^th and 10^thcenturies, a traveller who had travelled widely could differentiate the Islamic world from other parts of the world. This distinction was enabled by the magnificent architecture and buildings the Khilafah had constructed. Whether in Islamic Spain or Iraq, the common architectural features appeared unmistakably distinctive to any observer.

Cities such as Alexandria, Jerusalem, Damascus, and Aleppo, in addition to many of the eastern cities like Samarkand were established prior to the rise of Islam. However, the intellectual strength of Islam and its culture meant that the populations in these cities did not resist Islam and soon adopted its values and culture. As Matthew Gordon writes, "The Arab armies avoided these cities at first, but over time, the integration of Arab populations, and the adoption of Islam and Arab culture by long-established populations, transformed the older cities".

The history of Baghdad is absolutely fascinating. Built around 762 (CE) by the Abbasid Caliph al-Mansur (754 - 75), it housed the Abbasid rulers and was known as Madinat al-Salam (the City of Peace). By the 10^th century and beyond it became the "premier commercial and cultural" centre within the Islamic world. Baghdad under the Abbasid Khilafah is comparable to present day cities like London and New York because of its global significance at the time.

The famous Muslim historian Muhammad al-Tabari narrated in his book, Tarikh that when Caliph al-Mansur had decided to build the capital of the Khilafah in Baghdad, he laid the first brick himself saying, "In the name of Allah, and to praise Him. The earth is Allah's; he causes to inherit of it whom He wills among His servants, and the result thereof is to them that fear Him". He then said to the workmen "Build and [may] Allah bless you". Contrast this Caliph's humbleness and gratitude to Allah despite his grandeur and power to the present day rulers' arrogance and ungodliness and one easily appreciates the qualities of these great Islamic personalities.

Major Islamic cities such as Cairo, Baghdad, Cordoba and Fez were well developed at a time when European cities were not even a comparison. During the Abbasid era Baghdad had an estimated population of 840,000, Cairo had 300,000 - 450,000 and other smaller Islamic cities had around 10,000 - 20,000 inhabitants. In contrast, Paris had an estimated population of 210,000, London had 40,000 and Venice had 180,000.Therefore, Baghdad's population was clearly larger than the population of several of the European cities combined together.

In addition to the Khilafah's advancement, the citizens of the Khilafah enjoyed a high living standard. Bloom and Blair illustrate the high living standard of the citizens of the Khilafah, whether Muslims or non-Muslims, "In the Islamic lands, not only Muslims but also Christians and Jews enjoyed a good life. They dressed in fine clothing, had fine houses in splendid cities serviced by paved streets, running water and sewers, and dined on spiced delicacies served on Chinese porcelains".

People's standard of living in Cairo is visualised by the following narrative written by a Persian spy in the 11^thcentury. The spy's narrative describes the spacious houses the people in Cairo enjoyed at the time and the wide number of shops that existed in Cairo alone, that he estimated to be around 20,000.

"In the midst of the houses in New Cairo are gardens and orchards watered by wells. In the sultan's harem are the most beautiful gardens imaginable. Waterwheels have been constructed to irrigate these gardens. There are trees planted and pleasure parks built even on roofs... These houses are so magnificent and fine that you would think that they were made of jewel..."

It is evident that people had comfortable living conditions under the Khilafah in cities that were not just larger than London or Paris but also far exceeded in terms of material progression. When the Crusaders attacked the holy land the lifestyle, which the people in the holy land were enjoying, made the Crusaders rather unsurprisingly envious and resentful. "The rough-and-tumble Crusaders were knocked off their feet by the luxuries they found for sale in the Near Eastern bazaars".

Economy, trade and industry

As Islam's intellectual, political, economic and military strength grew stronger, it triggered an inevitable demise of the nearby Sasanid and Byzantine empires and eventually they collapsed at the hands of the Khilafah. The Khilafah, covering a massive geographical territory, offered its citizens the opportunity of unfettered travel and trade, which resulted in considerable prosperity in all fields of life. During this period the growth in agriculture added to the commercial boom. Rice and sugarcane, mainly found in India, were transported through Iran to the Mediterranean region where they were deemed to be luxury commodities. In addition, various fruits such as oranges, apricots, mulberries and bananas were introduced in the region at the time. Various spices, precious stones, fine and luxurious cloth and porcelain came from India and China.

However, Muslims did not just import goods for consumption but also exported finished goods. Whilst the European industrial revolution may have triggered the practice of mass production, Muslims had produced goods such as military armaments, sugar, paper, fine textiles etc in large scales for export a thousand years earlier.

The textile industry was of huge importance to the Islamic economy. The four main fibres - wool, silk, cotton and linen - were very widely produced by farmers in the region. The textile industry was as important as the automobile industry in the west today. Other successful industries included metalworking, glassblowing, and pottery. Gordon write that this "...growth of regional and trans-regional trade, and of urban manufacturing, produced new level of prosperity across the city landscape".

Due to this vibrant economy, an internationally recognised monetary system based on the gold and silver standard had developed. "The Abbasid gold dinar remained an instrument of exchange for centuries..." This economic system was not merely based upon primitive coinage; Muslims had also developed a credit issuing system comparable to the modern system of cheque, which was used by traders travelling across the globe. These letters of credit would not have been acceptable to traders in parts of the world unless there was an established economic system. This was also made possible partly by the fact that the Khilafah was expanding over vast territories whose populations were also becoming Muslim.

It is narrated that when Caliph Harun al-Rashid died in 808 CE, his treasury department had 900 million gold dinars in surplus cash. Unlike the worthless paper currencies of the 21^st century, the Abbasid gold dinar had in intrinsic value. Therefore, this astounding sum of money in any nation at that time would have made it a very wealthy nation indeed. This material wealth of the Abbasid Khilafah was a direct result of the Islamic economic system.

Education, science and intellectual progression

The growth in trade and the general prosperity directly contributed to the rise and proliferation of Islamic culture and learning internally and led to its promotion externally to other peoples. The urban wealthy Muslim traders understood the purpose of life and hence extended their support to scholars and artisans alike. These early Muslims made a concerted effort to strengthen the culture and values of Islam in their societies.

As the Caliphs governed an ever-growing state, they did not shy away from embracing science and technology to aid their governance. The Khilafah needed scientists and mathematicians to assist in matters such as keeping accurate records of revenue collection or survey of lands. The bureaucrats made use of the available knowledge even if they were from Indian, Persian or Greek scientists at the time.

However, Muslims scientists or mathematicians neither dogmatically accepted the available contemporary scientific knowledge, nor did they reject it because they came from the Greeks or the Persians. Instead, Muslim scientists conducted their own empirical research and experiments to assess the strength of scientific theories available at the time and, "thereby initiating a new era of scientific inquiry". They challenged fundamental Greek scientific theories and often offered refutations based on their improved research findings.

Therefore, Muslim scientists introduced a revolutionary new method of progressing knowledge, a method that is valid to this day. They focused on the scientific methods and instruments used for experiments and their reasoning qualities to elicit impressive results.

By the 8^th century, there was a flourishing paper industry in Islamic world, which facilitated the growth of scholarship and wide availability of books. In addition to religious knowledge, expertise in various scientific fields was actively promoted. Wealthy families, including from the Abbasid household, funded research in scientific scholarships.

Muslims started the translation movement, which translated into Arabic works in other languages such as Greek, Persian and Indian in order to progress scientific knowledge. This was a well-funded movement, receiving funds from across society. People of all religious background participated in this search for knowledge in fields such as philosophy, medicine and astronomy. Amongst many pioneering scholars was Muhammad ibn Musa al-Khwarizmi. His work on astronomy was the standard work for many centuries whilst his book Kitab al-Jabr was the first work of algebra (the name "algebra" originated from the title of this book).

The Bayt al-Hikma (House of Knowledge) library in Baghdad, founded by Caliph Harun al-Rashid, by the end of 9^th century housed Arabic translation of all the major works of Persian and Indian geography and science. Moreover, the Al-Azhar University in Egypt, which was the first of its kind in the world, was founded in 970. Whilst education and learning may not have been universal, it was certainly very common under the Khilafah. The general masses could read and write; but at the very least they could read. Bloom and Blair argue, "the general level of literacy was greater in the medieval Islamic lands than in Byzantium or western Europe. Writing was found everywhere in this culture..."

The Khilafah invested heavily in the nation's education and scientific research and development. Higher education institutions (madrasa) were established by the 11^th century in all major cities. The curriculum included Islamic sciences such as studies about the Qur'an and hadith, in addition to natural sciences such as mathematics, medicine, geometry, astronomy, philosophy and literary arts such as Arabic language and grammar. A graduate from such a madrasa was well equipped to enter diverse career paths including teaching, scholarship and legal positions.

As a result of this successful education system, it is "highly probable" that the European higher education and college systems, e.g. in Spain and Italy, were modelled along the madrasa system. This proposition is supported by the fact that the Islamic world had a well-established education system more than a century prior to its European counterpart. As Europe had regular encounters with the Islamic world, both within commercial and intellectual spheres, it is perfectly conceivable that Europe learnt from the Muslims.

The Khilafah produced some of the best personalities in the world at the time because under Islamic rule, there was no dichotomy between the temporal and the spiritual spheres and hence society excelled in all fields. As Armstrong writes, "Muslim scholars made more scientific discoveries during this time than in the whole of previously recorded history".

Scholastic giants such as al-Khwarizmi (mathematician/ scientist), Ibn al-Haytham (the "father" of optics), Ibn al-Nafis (physician), Ibn Sina (physician/ scientist), Ibn Hazm (philosopher), Ibn Khaldun (philosopher/ historian) and al-Ghazzali (theologian) are only a few to name. These are only some of the figures known to western academics, whilst there are countless others who remain unknown in the west. Yet they too made similarly extraordinary contributions to humanity. In acknowledgment this point, Gaston Wiet comments, "People of the west should publicly express their gratitude to the scholars of the Abbasid period, who were known and appreciated in Europe during the Middle Ages.

Life of non-Muslims and da'wah

Islam's tolerance of other faiths is exemplified by the fact that one did not have to be Muslim to be affluent and established in society. In fact, western academics acknowledge that Jews and Christian citizens of the Islamic state flourished in trade. Merchants came from all background within the Islamic state. Even traders from the Byzantine Empire and Italian city states like Venice an Genoa were known to have traded freely within the Khilafah.

However, Muslims did not restrict their business relationships to mere monetary exchange. Armed with a confident and powerful value system, Muslims in the Abbasid era actively promoted and disseminated Islamic culture and its way of life to outsiders. As a result of interactions between Muslim traders and non-Muslims, large number of people became Muslim.

The Jews were at ease with living alongside Muslims in the holy land and elsewhere in the Khilafah. The following example illustrates this point. When the Crusaders conquered Jerusalem in 1099 and mercilessly slaughtered Jews, Christians and Muslims, the Jews sided with Muslims. A Jewish pilgrim to Jerusalem wrote to a relative in 1100, "The Franks arrived and killed everybody in the city whether of Ishmael or Israel... Now all of us had anticipated that our sultan - may God bestow glory upon his victories - would set out against the Franks with his troops and would chase them away... Unlike the states in the Middle East today, including the apartheid state of Israel, non-Muslims lived happily under Islamic rule and prospered.

Islam safeguarded the rights of non-Muslims and generally they were not oppressed under the Khilafah. The heads of non-Muslim communities ensured that the terms of the dhimma (contract of protection, which consisted of peace, order, obedience to the state and it laws) between the state and the non-Muslim citizens were honoured. Non-Muslims participated in all aspects of civic life. The Coptic Christians in Egypt worked within the financial services whilst the Jews commonly worked within the medical profession. Hourani mentions,"Relations between Muslims and Jews in Umayyad Spain, and the Muslims and the Nestorian Christians in Abbasid Baghdad, were close and easy.

Islam's ideological and cultural strength can be appreciated when one studies the rate at which many different nations and peoples accepted Islam as their way of life. By the middle of the 8^th century less than 10% of the populations in Spain, North Africa and the Middle East (excluding the Arabian peninsula) were Muslim. However, within two centuries there was a completely different picture, as these populations had entered Islam in their masses. Whilst some polemicists may claim that Islam was spread by the sword, those who objectively examine the spread of Islam appreciate that "in general they were not forced to convert" to Islam; rather "the inducement to convert existed because of the strength of Islam together with the Islamic state's active policies which encouraged populations to embrace Islam.

As Islam spread amongst people of different races and ethnicity, it uniquely shaped their identity. The notion of Ummah was very deeply engraved in the Islamic society as Islam won people's hearts and minds and gelled all Muslims together. Hourani explores the state of the Muslim identity by the 10^th century:

"men and women in the Near East and the Maghrib lived in a universe which was defined in terms of Islam... [Muslims] were aware of belonging to something broader: the community of believers (the umma). The ritual acts which they performed in common, the acceptance of a shared view of man's destiny in this world and the next, linked them with each other...

The notion of modern ethnic nationalism based upon a common language and territorial entity was completely alien to Islam. The nation state model, which exists today, is a foreign concept to Islam and indeed stands diametrically opposed to the history and culture of Muslims.

Politics and governance

The Abbasid Caliphs from the very beginning ruled only by the Shariah. The judiciary had a very distinct role separate from the executive, at the apex of which sat the chief qadi (Judge). The Abbasid Caliphs understood and practically implemented the concept of an independent judiciary. Hourani notes that the judge's "functions were separated from the governors. He had no political or financial duties... The judges' role was to resolve conflicts and give decisions in accordance with the Shariah. The judges were specially trained in the madrasa.

The Abbasid Khilafah had administration systems divided into various departments, which was certainly complex for its time. To put it into contemporary context, they had departments for military, legal, revenue collection, treasury, security and intelligence. The Caliphs and their governors used to conduct joint public gatherings whereby they heard the people's concerns directly. To prevent the governors from being overly entrenched in their positions and thus becoming neglectful, the Caliphs kept them in regular checks through the various intelligence gathering mechanisms.

The Islamic scholars kept themselves independent of the Caliphs in order to maintain their ability to keep the rulers in checks and acted as the protectors of Islam. Unlike today, Islamic scholars under the Khilafah were multidimensional in their professional skills. They were scholars, teachers and traders etc, as their education was of a high standard.

The Abbasid era was a time of rapid changes in many ways, as the Khilafah experienced demographic and territorial expansion, in addition to scientific and technological and intellectual challenges. The Muslims however faced these challenges within the framework of Islam. They resorted to Ijtihad to deal with new situations, and therefore, the Islamic state prospered.

The Khilafah was not an oppressive police state, as the Shariah safeguards the individual in society against state oppression. Armstrong states, "...no institution, such as the Khilafah or the court, had any power to interfere with the personal decisions and beliefs of the individual". This had particular implication for the non-Muslims because they were left alone to practice their beliefs so long as they obeyed the laws of the state.

Conclusion

The Abbasid Khilafah was a "political and economic success" from its infancy, as Caliphs like Harun al-Rashid maintained peace, security and prosperity for all citizens of the state. The Khilafah was a state that led the world in every field, whether scientific, intellectual or philosophical. Unlike secular liberal capitalist states, the Islamic Khilafah was a balanced nation that maintained the equilibrium between the spiritual and the temporal spheres. It is however absolutely clear that this astonishingly successful civilisation was founded upon Islam. Therefore, far from being a "hateful ideology", Islam guided many races and peoples out of backwardness. Islam again has the unique opportunity to lead this world out of the misery created by the cataclysmic failure of capitalism, which can only be achieved once the Khilafah is restored.

Did Khilafah only exist for 30 years?

Question: The need for Khilafah has become well established and many Muslims now call for it. However, some people claim that the Khilafah only lasted for 30 years and that thereafter the Khilafah ceased to exist. Does this understanding have any Islamic basis? And is it a valid justification for not establishing Khilafah today just because it only lasted 30 years?



Answer: There is no doubt that the Islamic State, which Muhammad al-Mustafa (as) established in Madinah existed until it was destroyed at the hands of Kamal Ataturk on the 3rd of March 1924. The continuity of the Islamic ruling system, the Khilafah system, beyond the time of the Khulafah Rashideen is established by historical reality and by the text. As for history we should bear in mind the structure of the ruling system so that we can asses historically whether if it existed or not. This structure is based on the following pillars: the Khaleefah, i.e., the head of State, the Khaleefah's delegated assistants (mo'aawin Tafweed), the Khaleefah’s executing assistants (mo'aawen Tanfeez), the Ameer of Jihad, the Governors (Wulah), the Judges (qudah)), state departments, and the state assembly (Majlis al-Ummah). If we analyze history we can see that all but one (the Shura) existed throughout the eras until its destruction in 1924. The absence or neglect of the Shura after the Khulafa Rashidun does not mean the ruling system changed because ruling is possible without Shura even though it is the right of the Muslims. As for the periods in history where no khaleefah existed whether due to civil war or occupation by foreign armies, the Khilafah still continued to exist as the rest of the stricture still existed. As regards the claim of hereditary rule, it is true that the bay’ah i.e. process of appointing a Khaleefah, was mal-administered but that did not affect the continuity of the Khilafah. This is because even though a Khaleefah might have taken the people’s bay’ah for his son before his death, it was always renewed afterwards. This bay’ah was usually given either by the people of influence and representation (ahl al-Halli wal- ‘aqd) or as we saw in the latter period by the Shaykh al-Islam.



The scholars accepted that the Khilafah continued after the Khulafah Rashidun, although some from the Salaf disliked to use the title Khaleefah for later rulers because of the following hadith reported by at-Tirmizi on the authority of Safeenah who said that the Messenger (saw) said: “The Khilafah in my Ummah after me will be for thirty years. Then there will be Mulkan ‘aduudan (hereditary rule) after that.” [Similar narrations are also to be found in the Sunan of Abu Dawud (2/264) and Musnad of Ahmad (1/169)] According to the scholars, this hadith does not mean the Khilafah ceased to exist after thirty years because it contradicts other authentic texts.



Jabir b. Samurah (ra) narrated that the Messenger (saw) said ‘The Islamic Deen will continue until the Hour has been established, or you have been ruled by twelve Khulafah, all of them being from the Quraish’ [Sahih Muslim]. This hadith indicates that the Ummah will have not four or five but twelve Khaleefah, indicating that the Khilafah could not have been restricted to only thirty years. Regarding this hadith Qadi ‘Iyad said: ‘…it has been mentioned in the latter hadith ‘The Khilafah after me will be for thirty years, then there will be a hereditary rule’ this contradicts the hadith regarding the twelve Khaleefah for in the thirty years there were only the Khulafah Rashidun and months in which the bay’ah was given to al-Hasan b. al-Ali. The answer to this is: What is meant by ‘the Khilafah will be for thirty years’ is the Khilafah of the Nubuwwah (prophethood)…’ [As quoted by an-Nawawi in his Sharh Sahih Muslim, 1821]



As for the reference to twelve Khulafah it does not mean it was restricted to that number as Qadi ‘Iyad explains: ‘Perhaps what is meant by twelve Khaleefahs in these hadiths and their like is that they were the Khulafah during the strong period of the Khilafah, the power of Islam, when the affairs were in order and the people were united on those who undertook the post of Khilafah.’ [Tarikh al-Khulafah of as-Sayuti, p.14].



Ibn Hajar said in sharh of al-Bukhari: ‘What Qadi ‘Iyad said is the best of what ash been said regarding the hadith I think it’s the strongest because it is supported by sayings of the Prophet through authentic lines of transmission: ‘And people will gather round all of them…’ [Fath al-Baari] and then Ibn Hajar gives a historical account of how people had gathered round and united under certain Khulafah after the Khulafah Rashidun; he mentions the likes of Umar ibn Abdul Aziz and he even mentions “khulafa bani Abbas” i.e. amongst the Abbasids.



Sayf ad-Deen al-Aamidi, the great Shafi’I scholar and Usuli, said in his book al-Imaamah min abkar al-afkar fi usul ad-din (p.306): ‘And his (saw) saying ‘After me the Khilafah will be for thirty years and then it will turn into a mulkan adooda (hereditary kingship)’ this hadith does not indicate that the Khilafah is restricted to the Khulafah Rashideen (they are Abu Bakr, ‘Umar, ‘Uthman and ‘Ali [may Allah be pleased with them]) since their Khilafah lasted for thirty years as stated by the Prophet (saw). And nor does the hadith mean that there is no Khilafah after the Khulafah Rashideen. Rather what is meant is: The Khilafah after me in terms of the responsibilities of the Imaamah and following my Sunnah without increase or neglect will be for thirty years, contrary to the period after this when most of the ruling will be of kings. Despite this the continuity of the Khilafah is indicated by the following two things:

The first:

The Ijma’ of the Ummah in every age on the obligation to follow an Imam of that time and upon the fact that the Imaam and Khaleefah must be obeyed.



Second:

He (saw) said: ‘then it will become (taseer) a mulkan’. The personal pronoun (dameer) in ‘taseeru milkan’ refers to the Khilafah. Since the mentioned (verb) cannot refer to anything other than the Khilafah, as if it is saying ‘and then the Khilafah becomes a mulk’ It judged that the Khilafah will becomes a mulk, the judgment on a thing requires that the thing itself exists.’ In the first point Imaam Amidi explains that the Ummah is agreed, and this of course is due to text, that the Imaam of that age must be followed and hence one cannot argue the hadith is restricting any Khilafah after it. And his second argument is linguistic, the hadith is saying an aspect of the Khilafah will change and not the Khilafah itself. It is like saying ‘and then Tariq became angry’ the transforming of Tariq to a state of anger does not mean Tariq has become Ali or ‘Umar. He is still Tariq but an aspect of his state has changed which is that he has become angry. Similarly when the hadith says ‘thumma taseeru mulkan’ (and then it became a hereditary rule’ it does not mean it ceases to be a Khilafah. In fact in one of the narrations of the above hadith says: ‘The Khilafah of the Prophethood will be thirty years and then it will become a kingship,’ In other words what will cease is the Khilafah of the prophethood, i.e. the perfect Khilafah and not the Khilafah itself.



Imaam at-Taftazani referring to the fact that the rulers after Imam ‘Ali were considered kings says: ‘This is a difficult problem, for the people of influence and representation (ahl halli wal ‘aqd) of the Muslim people were agreed on the Khilafah of the Abbasids and some of Banu Marwan, such as ‘Umar b. ‘Abd al-Aziz, for example. Perhaps the meaning here (referring to the above hadith that the Khilafah will be thirty years) is rather that the perfect Khilafah, in which there is no dross due to difference [of opinion] or inclination away from following [the right Khaleefah], will be for a period of thirty years, and then after it there might be or there might not be a Khilafah...If objection is made that since the period of the Khilafah was thirty years, then the time subsequent to the rightly guided Khalifahs is devoid of the Imaam and whole of the Muslim people are thus disobedient an when they die, they die as in the days of ignorance, we reply that it has already been pointed out that the perfect Khilafah is what is meant.’ It is well known from the hadith that to die without a Khaleefah is to die the death of Jahiliyyah, so what about the Muslims after the thirty years? At-Taftazani replies by saying the Muslims in those days were not sinful because the Khilafah did exist as the hadith only refers to the perfect Khilafah.



Imam Jalal al-Din al-Suyuti (b.911 AH) in his Tarikh al-Khulafah (History of the Caliphs) recounts history of the Khulafah until his time with the death Khalifah Mutawakkil Abul ‘Izz in 903 AH and the appointment of his son al-Mustamsik Billah. He says in his introduction to the Tarikh: ‘This is a brief history in which I present the biography of the Khulafah, the Amirs of the Believers who looked after the affaires of the Ummah from the time of Abu Bakr as-Siddeeq – may Allah be pleased with him! – until this our time…’ and that was 900 years after the Hijrah!



The notable scholars throughout the ages had a relationship with the Khulafah, whether they accounted them, such as Abu Hanifah and al-Mansur, or they worked for them such as Qadi Abu Yusuf who was the Qadi al-Qudah (chief judge) under Harun ar-Rashid or they participated in the bay’ah of a Khaleefah such as ‘Izz b. Abd as-Salam, who gave bay’ah to Mustansir Billah after the defeat of the Tatars.



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.’ [From the Fatwa of Sheikh ul Hind Maulana Mahmood Hassan, 16th Safar 1339 AH, October 29 1920 CE, page 78 of English translation of 'The Prisoners of Malta' by Maulana Syed Mohammad Mian, published by Jamiat Ulama-I-Hind]



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] 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.' In that book he listed all of the Khulafah from the time of Abu Bakr (ra) until the time when he wrote his book. Thus, we can see the 'Ulema were concerned to ensure the continuation of the Khilafah until the very end.



The continuity of the obligation of Khilafah after the Khulafah Rashideen is a pillar of Ahl as-Sunnah and hence at-Taftazaani (who incidentally was a Shafi’i scholar) in his commentary (sharh) of the Aqeedah of Imam an-Nasafi (who was a Hanafi) said: ‘The position of agreement is that it is obligatory to appoint an Imam. The difference of opinion is on the question whether the appointment must be by Allah or by His creatures, and whether the basis [for appointment] is text or reason. The correct position is that the creatures must appoint a Khaleefah because of the statement of the Prophet (saw): ‘Whosoever dies without knowing the Imam of his time, dies the death of Jahiliyyah.’



At-Taftazani also says: ‘The Muslims must have an Imaam, who will carry out the administration of their decisions, the maintaining of their restrictive ordinances, the guarding of their frontiers, the equipping of their armies, the receiving of their alms, the subjugation of those who get the upper hand and robbers and highwaymen, the performance of worship on Fridays and the Festivals, the settlement of disputes which take place amongst creatures, the receiving of evidence based on legal rights, the giving in marriage of young men and maidens who have no guardians, and the division of the booty and things like these which individuals of the people are not entrusted.’ [Sharh ‘Aqidat an-Nasafiyyah, p.147] What Imaam at-Taftazani says is considered the last word on what Ahl as-Sunnah agreed and the above quote on the obligation of appointing a Khaleefah is clear regardless of ones historical interpretation.