Tag Archives: Khilafah

Imām Abū Ḥāmid al-Ghazālī on showing that appointing a Caliph is obligatory

We should not think that this obligation derives from the intellect. We have explained that obligations derive from the revelation, except when ‘obligatory’ is interpreted to designate an act, such that there is benefit in performing it or harm in refraining from it. According to this interpretation, it cannot be denied that appointing an imam is obligatory, since it leads to benefit and prevents harm in this worldly life. However, we present a conclusive legal demonstration that is it is obligatory. We will not rely solely on the consensus of the Muslim community; rather we bring attention to the basis of this consensus.

Hence we say:

Well ordered religious affairs are decidedly a purpose of the man with the revelation (صلى الله عليه وسلم). This is an unquestionable premise about which no dispute is imaginable. We add to it another premise, which is that well-ordered religious affairs can only be achieved through an imam who is obeyed. The correctness of the proposition that the appointment of an imam is obligatory follows from these two premises.

 

If it is said that the last premise, which is that well-ordered religious affairs can be achieved only through an imam, is not conceded, then we say: “Its demonstration is that well-ordered religious affairs can be achieved only by well-ordered worldly affairs and well-ordered worldly affairs can be achieved only by an imam who is obeyed.” These are two premises: which one is the subject of dispute?

 

It might be said: “Why do you say that well-ordered religious affairs can be achieved only through well-ordered worldly affairs? On the contrary, it can be achieved only by destruction of worldly affairs, for religious affairs and worldly affairs are opposites, and hence to be occupied with making one of them flourish is the ruin of the other.”

We say:

This is the argument of someone who does not understand what we intend here by ‘worldly affairs’. For it is an ambiguous term that may be used to designate luxury and pleasure and being excessive beyond what is needed and necessary, or it may be used to designate all that is required prior to one’s death. One of the designations is opposed to religion and the other is its very condition. It is this way that the one who does not distinguish between the meaning of ambiguous terms errs.

We thus say:

Well-ordered religious affairs are achieved through knowledge and worship. These cannot be achieve without the health of the body, the maintenance of life, the fulfillment of needs – such as those for clothing, shelter and food – and security from the onset of calamities. How true this is: “When a man wakes up safe among his family, with a healthy body, and in possession of his daily sustenance, it is as if the whole world is made available to him.”[1] A man does not achieve security in his life, body, wealth, home, and sustenance under all circumstances but [only] under some. Religious affairs cannot flourish unless security is achieved in these important and necessary matters. Otherwise, if one spends all his time being occupied with protecting himself against the swords of oppressors, and with winning his sustenance from exploiters, when would he find time for working and seeking knowledge, which are his means for achieving happiness in the hereafter? Therefore well-ordered worldly affairs – I mean the fulfillment of needs – are a condition for well-ordered religious affairs.

 

As for the second premise, which is that worldly affairs and security in life and wealth can be maintained only through an imam who is obeyed, it is confirmed by observing the periods of social upheavals when the sultans and imams die. If these periods are prolonged and not quickly terminated by the appointment of another sultan who is obeyed, the killing would continue and the sword would dominate, famine would spread, livestock would diminish, and industry would collapse; and whoever wins would plunder; and no one who manages to stay alive would have time to worship or seek knowledge; and the majority would die under the shadows of the swords. For this reason it has been said that religion and sultan are twins, and also that religion is a foundation and the sultan is a guard: that which has not foundation collapses and that which has no guard is lost.

 

In sum, no rational person doubts that if mankind, given their different classes, diverse desires, and disparate opinions, are left to their own devices without decrees that they obey and that unify their factions, they would all end in ruin. This is an epidemic that has no remedy other than a strong sultan who is obeyed and who unifies their disparate opinions. This shows that a sultan is necessary for achieving well-ordered worldly affairs, and well-ordered worldly affairs are necessary for achieving well-ordered religious affairs, and well-ordered religious affairs are necessary for achieving happiness in the hereafter, which is decidedly the purpose of all the prophets. Therefore, the obligation of appointing an imam is among the essential requirements of the law – a requirement that by no means can be ignored.

[1] This is a ḥadīth. It is reported by Ibn Maja, Sunan, XXXVII.9, No. 414; and Tirmidhi, al-Jāmi‘ al-Ṣaḥīḥ, XXXVII.34, No. 2347

[Al-Ghazali’s Moderation in Belief: Al-Iqtiṣād fi al-I‘tiqād, translated by A M Yaqub, Unviersity of Chicago Press, Chicago and London, 2013, pp. 229-231]

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Shaykh Muhammad Yusuf Kandhlawi on Knowledge

Allah’s salutations be upon Muhammad (صلى الله عليه وسلم), the Chief of all the Prophets and Apostles, the one bestowed with the distinction of interceding for the sinful, and the one sent as a mercy and blessing to mankind. Allah had chosen him, before the creation of the Pen and the Preserved Tablet, to lead all Prophets and Apostles. And selected him for conveying His message to mankind. He was selected to describe His bounties and boundless treasures that were beyond human comprehension.

Allah (سبحانه وتعالى) endowed him with those branches of knowledge, relating to His Magnificent Self, which were never unfolded to mankind. Allah revealed to him such of His glorious and illustrious attributes, which none knew before; neither a close angel nor an Apostle. His chest was opened and he was empowered with the capability to comprehend all the hidden qualities placed in man – qualities by means of which man can achieve proximity to Allah, and seek guidance in the affairs of this world and the Hereafter.

Allah (سبحانه وتعالى) taught RasulAllah (صلى الله عليه وسلم) the means of correcting the deeds of human beings, which are continually stemming from them with every passing moment. The correction of deeds forms the cornerstone of success in this world and the Hereafter, just as improper deeds result in deprivation and failure in both worlds.

May Allah (سبحانه وتعالى) be pleased with the Sahabah. They acquired knowledge – knowledge which is more numerous than the leaves of trees and the drops of rain – that continually stem from the Prophet (صلى الله عليه وسلم). Then they committed it to their memory and preserved it in the most befitting manner. They accompanied the Prophet (صلى الله عليه وسلم) on journeys and at home, and participated in all his pre-occupations: Da‘wah, Jihād, ‘Ibādāt, Mu‘āmalāt (transactions) and Mu‘āsharāt (social affairs). Then they learned to practice these deeds according to the Sunnah of RasulAllah (صلى الله عليه وسلم) in his presence.

Blessed are the Sahabah, who acquired knowledge and its application directly from RasulAllah (صلى الله عليه وسلم), without any intermediaries. Furthermore, they did not restrict these branches of knowledge to themselves; rather they conveyed this knowledge and wisdom, which was preserved in their hearts and the deeds that they performed, to others. Thus illuminating the Universe with Divine knowledge and spiritual Prophetic deeds. As a result of their endeavours, the whole world became a cradle of learning and scholarship. Men became fountains of light and guidance; and their lives became firmly grounded on ‘Ibādah and Khilāfah.

[Shaykh Muhammad Yusuf Kandhlawi, Preface, اماني الاحبار في شرح معاني الآثار (Amānī al-Abār Fī Shar Ma’ānī al-Āthār)]

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Shaykh ‘Uthmān Dan Fodio on the Obligation of Appointing a Caliph (Imām)

I say, and tawfīq is from Allah: Be it known that there is consensus on the point that it is the duty of the Muslims to appoint an Imām according to the law. With regard to the words of the versifier [1]:

‘It is an obligation to appoint a just Imām. Know that this is by divine precept, not the judgement of human reasoning.’

[Commenting on this] ‘Abd al-Salām ibn Ibrāhīm al-Laqqānī said in his Itḥāf [2]: ‘That is, to appoint and install an Imām. This law is addressed to the whole community (umma) as from the death of the Prophet (عليه الصلاة و السلام) until the Day of Resurrection; but when the influential men (ahl al-all wa al-‘aqd) perform this task, it suffices for all, no matter whether it be in times of civil strife or otherwise. This is according to the Sunnis, and, when [the term] Imamate is used unrestrictedly, it means the Caliphate, which is an overall leadership embracing all religious and temporal affairs – [undertaken] on behalf of the Prophet (صلى الله عليه وسلم).’

Expounding the meaning of ‘by divine precept’ Al- Laqqāni said: ‘It means that the obligation of appointing an Imām over the community (umma) is based on divine law, according to the Sunnis, // for a number of reasons, the chief of which is the ijmā of the Companions (رضي الله عنهم) who so emphasised it that they considered it the most important of duties and were distracted by it from burying the Prophet (صلى الله عليه وسلم). A similar [situation has occurred] following the death of every Imām up to the present day. However, their disagreement on who is suitable for the office of Caliph does not detract from their agreement on the obligation of appointing one. Thus none of them said that there was no need for an Imām.’

Al-Subki said: ‘According to the Consensus of the Companions (رضي الله عنهم) after the death of the Prophet (صلى الله عليه وسلم), men should appoint an Imām who will look after their interests. They gave this precedence over all other obligations and people have been abiding by this over the ages. Even if the appointed Imām is not the most suitable, nevertheless the mere act of appointing him is sufficient to discharge the [religious] obligation.’

[1] i.e. Shaykh Ibrāhīm al-Laqqānī (d. 1041 H), Jawharat al-Tawḥīd

[2] Shaykh ‘Abd al-Salām ibn Ibrāhīm al-Laqqānī (d. 1078 H), Itḥāf al-Murīd Shar Jawharat al-Tawḥīd

[Shaykh ‘Uthmān Dan Fodio, بيان وجوب الهجرة على العباد وبيان وجوب نصب الإمام وإقامة الجهاد (Bayān Wujūb al-Hijrah ‘ala al-‘Ibād wa Bayān Wujūb Nasb al-Imām wa Iqāmat al-Jihād), English translation by Fathi Hasan El Masri, Khartoum: Oxford: Khartoum University Press; Oxford University Press, 1978, p. 61]

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Mulla ‘Alī al-Qārī on Appointing the Imām (Caliph)

They reached consensus on the obligatory nature of the appointment of the Imām, the only difference being as to whether it is obligatory on Allah or on people, with transmitted or intellectual evidence.
The position of the people of the Sunnah and the great majority of the Mu‘tazilah is that it is an obligation on people because of:
1. evidence transmitted in his words, may Allah bless him and grant him peace, in that which Muslim narrated in the hadith of Ibn Umar, may Allah be pleased with him, in this wording: “Whoever dies without an Imām dies the death of the time of ignorance,”
2. and because the Companions, may Allah be pleased with them, considered the most important of all matters to be the appointment of the Imām to such an extent that they gave it precedence over his burial, may Allah bless him and grant him peace,
3. and because there is no avoiding the necessity of the Muslims having an Imām who undertakes to execute their legal judgements, establish their udūd limits, protect their borders, equip their armies, take their zakat (adaqāt), conquer insurgents, thieves and brigands, establish the jumu‘ahs and the Eids, marry off young people who have no guardians, divide up the spoils of battle, and the similar duties of the Shari‘ah which individual members of the Ummah cannot take upon themselves.

[Mulla ‘Alī al-Qārī, منح الروض الأزهـر في شرح الفقـه الأكبـر (Minaḥ al-Rawḍ al-Azhar fi Sharḥ al-Fiqh al-Akbar), Dar al-Basha’ir al-Islamiyyah, Beirut, 1998, p. 410]

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