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In the name of Allah most gracious most merciful
Assalaamu alaykum wa rahmatuallahi wa barakatuhu
Importance Of Scholars 35:28 And so amongst men and
crawling creatures and cattle are they of various colors. Those truly
fear Allah among His Servants who have knowledge: for Allah is Exalted
in Might Oft-Forgiving.
Allah (swt) mentioned the reality of the Ulema in this verse
And the Prophet (saw) emphasised the importance of the Ulema in many
ahadith:
The Prophet (saw) said: “The Ulema are the inheritors of the Prophets”
We know that they cannot be the inheritors in Prophethood as this ended
with the final Messenger Muhammad (saw), rather it means they are
inheritors in the sense of responsibility of spreading the Deen, working
to remove munkar and upholding the truth
Abu Nu’aim narrated that He (saw) said: “Two types of people who, if
they are righteous, the people are righteous and if they are bad, the
people are bad: The scholars and rulers” (Abu Nu’aim narrated it in ‘Al-Hulya’).
Ad-Darimi narrated in the book ‘Al-Muqaddimah’ that he (saw) said: “‘Do
not ask me about evil but ask me about good’, saying it three times. He
said: ‘The worst of evil is the evil scholars, and the best of good is
good scholars’”
Bi’isnillah today I want to discuss the responsibility of the Muslims in
general and especially the Ulema in working to solve the vital issue
facing the Muslim Ummah
The problems facing the Ummah worldwide cannot be ignored, they are
burning issues that must be addressed, as the Prophet (saw) emphasised
in many ahadith, for example he said:
The Prophet (saw ) said: “The Believers are like one man, if his eye
becomes sore then the whole (body) feels pain, and of his head is in
pain then his whole (body) feels the pain.”
How much pain and suffering has the Muslim Ummah felt over the last
decades? And how much did we feel? And how much did we work to put an
end to this pain? How much do we address it in our khutba’s, in our
bayans and in our masaajid?
We have seen all forms of problems afflict this Ummah whether economic,
social, political, military, educational or cultural
We have seen the occupation of the land of Isra and Mi’raj by the Jews
since 1948, we saw the massacre of the Muslims in Sabra, Shatila, Qana
and Jenin – we still witness the ruthless occupation by the Israeli’s
who continue to kill our innocent men, women and children in the land of
Palestine.
We saw the death of over half a million children due to the sanctions
placed on Iraq in the past, we even the saw birth of deformed babies due
to the Uranium tipped bombs dropped by the crusaders
We saw the problem of Bosnia where over 60 thousand women were
dishonoured by the Serbian Kuffar
We have seen the brutal aggression of Russia against the Muslims of
Chechnya, the aggression of China against the Muslims of Xingyang
province, the oppression of the tyrant of Uzbekistan against the Da’wa
carriers there, the problem of East Timor of Aceh and Ambon in
Indonesia, the problem of Darfur in the south of Sudan and many more.
Since September 11th we have witnessed an intensification of the war
against Islam, where Islam and the Muslims have become the focus of
world attention. We saw the brutal occupation of Afghanistan where the
Americans and their allies dropped thousands of bombs upon the innocent
people
We saw the occupation of Iraq by the new-age Mongols who dropped more
bombs in this latest war against Iraq than in the first and second world
war combined. We saw how they treat the Muslims like animals in Abu
Ghraib prison the pictures of which were on the front pages of the
newspapers world wide, we see how they have caged our brothers in
Guantanomo bay even without right to a lawyer and a fair trail.
They have slaughtered over 100 thousand (one lakh) people since this
invasion of Iraq according the British medical journal, the Lancet
We were crying when Babri masjid was Shaheed, how many mosques have been
destroyed by the US and Britain in Iraq?
In the city of Fallujah alone, over half the mosques in Fallujjah have
been destroyed – out of approximately 120 mosques, over 60 are reported
to be destroyed
We should not think for one moment that these problems are not our
problems, that just because we are sitting in India that these problems
are only the problems of the people of Palestine, Chechnya, Iraq or
Afghanistan. As Allah (swt) has made us brothers when He (swt) said:
“Verily the believers are a brotherhood”
The Prophet (saw) said: “The Muslims are one Ummah, there land is one
land and there is one war”
I want all of us here to ask the question to ourselves how many times
have really spoken about these issues, addressed them in our bayaans,
amongst our gatherings and have we been working for a true solution to
these problems
If the Ka’ba was attacked tomorrow, I’m sure all of us would feel it and
would be restless, we would not be able to sleep, we would be addressing
it with the people, we would strive to save it with all of our efforts.
But what value has Allah (swt) placed on the blood of a Muslim?
Whilst the Prophet (saw) was doing Tawaaf around the Ka’ba he said: “Maa
a’zamaki” “How great you are” “Wa ma asrhafaki” “How blessed you are”
“Wa ma ajmalaki” “How beautiful you are in the sight of Allah, but the
blood of the Muslim is worth more than you and all your surroundings”
[Ibn Majah]
If this is the value of Muslim blood then surely we must seriously work
to protect it. Muslims all over the world feel the pain of these
problems and discuss these issues amongst themselves.
The Muslims every where in the world look the Ulema for answers as to
how we should achieve that, as they see them as the light that should
show us the correct path. Therefore it is an enormous responsibility on
our shoulders that we address this issue correctly
Before I address the solution to these problems facing the Ummah from
the perspective of the Islamic evidences, I want mention some key points
that I want all of us to think about during this event and the rest of
my talk:
1) We must have it clear in our minds that the only source of
legislation, of guidance of ahkam, of solutions for us are the Islamic
sources namely the Quran and the Sunnah and what they have indicated
such as Ijma as-Sahaba and Qiyas. The source of legislation, guidance or
solutions to our problems are not the writings of an intellectual, the
legislation of a parliament, the rule of a King or President, nor own
emotions, our own desires, our own interests, our own benefits, our
money, or our fears. This is part of our Iman when we say Laa illaha
illalah Muhamadur Rasuululah. Allah (swt) says:
6:57 Say: "For me I (work) on a clear Sign from my Lord but ye reject
Him. What ye would see hastened is not in my power. The Command rests
with none but Allah: He declares the truth and He is the best of
Judges."
2)Secondly we must realise that our allegiance and sincerity must be to
the Haqq (truth), the Deen of Allah, not to any group, organisation,
Ameer, Aalim, government or institution. We should remember the many
ahadith warning us about this time:
In the Hadith in Sahih of Bukhari, on the authority of 'Urwa b.
al-Zubayr who said: 'Abd Allah b. 'Amr b. al-'As overcame us with proof.
I heard him say: “Allah will not deprive you of knowledge after he has
given it to you, but it will be taken away through the death of the
learned men (Ulema’a) with their knowledge. There will remain ignorant
people who, when consulted, will give verdicts according to their
opinions whereby they will mislead others and themselves go astray.”
i.e. they give Fatwas according to their own opinions which are not
derived from the Islamic evidences.
We must remember the order of Allah (swt):
"And do not mix the truth with the falsehood nor knowingly conceal the
truth." [Al-Baqarah]
What is the solution to our problems?
In order to understand the solution to our problems, we must actually
realise the nature of the problems correctly first. We cannot separate
the problems from each other, as they are all interconnected to a root
problem just as the symptoms of cancer are connected to the root cancer.
The root problem or cancer today is the absence of the Islamic state,
the system which implements the Ahkam that Allah (swt) revealed to us.
This state was called al-Khilafah by the Prophet (saw) which has also
been reffered to by different names Sultanate, Imamah or Dowla
Islamiyya.
The Khilafah is a general leadership of the Muslims. It is a worldly
leadership to implement the Islamic Shari’a and to carry the Da’wa to
the world. Therefore, it is a public leadership and not a private one.
The Khalifah is the Amir (leader) of the believers who succeeds the
Messenger of Allah (saw) in implementing Islam and not in conveying it,
and thus, it is a worldly leadership and not a religious one. The
Khalifah does not communicate a message from Allah (swt), nor has he
been personally appointed by Allah (swt), rather he is appointed by the
Muslims to represent them in the implementation of Islam within Dar
Al-Islam (the land ruled by Islam), and in carrying the da’wa outside
it.
For example the great scholar Imam al-Mawardi defined it in this way, he
said: "It is to guard the affairs of the Deen, and take care of the
world's affairs politics after the prophethood." [Imam Al-Mawardi, Ahkam
as-Sultaniya]
Many scholars defined it in a similar manner
It was reported in the Musnad of Imam Ahmad ibn Hanbal that the Prophet
(saw) said, "The knots of Islam will be broken one by one until everyone
of them is undone. The first to be undone will be the knot of ruling and
the last will be the knot of Salah"
This knot of ruling by Islam had been tied by the Prophet (saw) himself
in Madina when he made the Hijra, this Islamic state had begun with the
Prophet Muhammad (saws) and had lasted for over 1000 years.
After the death of the Prophet (saw) the ruling by Islam continued and
the bay’ah (pledge of allegiance) was given to Abu Bakr Siddique (ra),
and after him Umar al Farooque (ra), Uthman ibn Affan (ra), Ali
(ra), Hassan (ra) and continued to Islamic system in terms of governance until the
last ruler in 1924 Sultan Abdul-Majeed.
Many of the rulers or Khulafah’s names may be known to us as they are
famous such as Umar ibn Abdul-Aziz, Sultan Muhammad al Fatih, Suleyman
al Qanuni, Sultan Abdul-Hameed 2nd and Sultan Murad.
Some of the rulers were better than others and some of them were even
oppressive, nevertheless the system of Islam remained implemented. Even
though some of the rulers misapplied some rules and were oppressive, the
Prophet (saw) foretold of this and instructed the Muslims to accept them
as Khulafah and obey them as long as they did not implement open Kufr
(Kufr bu’ah). It is unanimously accepted by all the Sunni Ulema in
history that the Khilafah existed throughout the period of the Khulafah
ar-Rashideen, the Ummayids, the Abbasids, the Mamluks and the Uthmanis
until the Khilafah was destroyed after the first world war.
These Khulafah ruled by Islam and did not implement Kufr Bu’ah (open
Kufr) that is why we find the great scholars of Islam such as Imam Abu
Hanifah, Imam Shafi, Imam Malik, Ahmad ibn Hanbal, Jafar as-Sadiq and
the like accepted that they were Khalif’s but accounted them. In fact
the two most famous students of Abu Hanifah who recorded his Fiqh, most
of us in India follow the Fiqh they recorded - Qadi Abu Yusuf and
Muhammad As-Shaybani were appointed as Qadi al Quda (the chief judge) in
state in the time of the Khalifah Haroon ar-Rasheed.
Some of the great scholars wrote books about the history of the Khulafah
such as Imam Suyuti known as al-Jalalayn, who died in 1505 CE – he wrote
the book Tarikh al Khulafah, ‘History of the Khulafah’. Imam Mawardi who
died in 1058 CE who was appointed as a Qadi and later an ambassador by
the Abbasid Khalid Al-Qaim bi Amr Allah wrote the famous book, ‘Al Ahkam
As-Sultaniya’, about the ruling system in Islam.
Although today some of us including some of the Ulema have forgotten the
meaning of Khilafah, at that time the Muslims of the Indian subcontinent
including the Ulema cried out in support of the Khilafah and called
against its removal. Maulana Mohammad Ali Johar said about the Khilafah:
“The ruler of Turkey was the Khalifah or successor of the Prophet and
Amir -ul- Momineen 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]
Maulana Abdul Kalam Azad wrote a book in 1920 called ‘The Issue of
Khilafat’, 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.”
Sheikh ul Hind Maulana Mahmood ul-Hassan who was the head of Dar al-ulum
Deoband in his time, who was imprisoned by the British in Malta for 3
years due to him sticking to the truth and not disowning the Uthmani
(Ottoman) Khilafah said in his Fatwa published October 29, 1920:
“The Khalifat-ul-Muslimin (Muslim Caliph), who used to unite the entire
community on this planet; who as 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 who used to preserve and ensure that the
glory of the words of the Creator of this universe be preserved and
implemented, has been surrounded by the enemies and made redundant.”
The Prophet (saw) said as narrated in Sahih Muslim: “Verily the Imam is
a shield behind whom they (Muslims) fight and by whom they are
protected”.
The Khilafah is the mechanism that Allah (swt) revealed for our
protection and to solve our problems
The Fard of having a Khilafah to implement the Shariah of Allah and
solve our problems is Qati (definitive) and it is established from
evidences in the Quran, the Sunnah and Ijma as-Sahaba and all the
scholars in history are unanimous on it. I will quote some of the
evidences not all of them due to time constraints
Evidence from Quran
There are many ayat about ruling in the Quran such as:
5:49 And this (He commands): Judge thou between them by what Allah hath
revealed and follow not their vain desires but beware of them lest they
beguile thee from any of that (teaching) which Allah hath sent down to
thee. And if they turn away be assured that for some of their crimes it
is Allah's purpose to punish them. And truly most men are rebellious.
The speech of Allah to the Prophet (saw) is also a speech to the
Prophet's Ummah (nation), unless there is an evidence which indicates
this speech is limited to him. In this case there is no such evidence
limiting this address to the Prophet (saw). Thus, the verses call upon
Muslims to establish the rule of Allah. The appointment of a Khalif does
not mean other than the establishment of the rule of Allah and the
authority of Islam.
Regarding the authority, Allah ta'ala obliges the Muslims to obey those
in authority, i.e. The ruler, which is an indication that the existence
of the ruler is obligatory. Allah ta'ala says:
“O you who believe, obey Allah, obey the Messenger and those in
authority amongst you” [An-Nisa: 50]
Furthermore many ayat about establishing the Salah, the Hudud, etc is an
address to the Ummah – we are sinful if there is no system to enforce
these.
Imam Tahawi also narrates a Hadith from Muslim ibn Yasar that the
Prophet (saw) said, “The (collection of the) Zakah, the (implementation
of the) Hudood the (distribution of the) spoils and the (appointment of
the) Jumu.ah are for the Sultan..” (A similar narration has been
narrated by Ibn Abi Shaybah in his Musanaf and also by Imam Narghiyani.
They have been deemed acceptable.)
Hence the obligation of establishing the Khilafah is the obligation upon
which many other obligations rest, such as the Hudood (penal codes),
collection and distribution of the Zakah, the organising of the main
Jumu.ah and it.s Khateeb and other obligations besides these. The
removal of Kufr depends upon the resumption of the Khilafah.
Establishing Islam in actuality means the establishment of the Khilafah
as that is the only method of implementing Islam completely. Indeed, without the Khilafah the Deen
completely cannot exist in our societies. Hence the whole of
Islam depends upon the Khilafah as that is the method that Islam defined
to bring it into existence. The current situation of the Islamic Ummah
is a testament to this fact. The Islamic penal code is absent and is
replaced with that of the European countries. The economic system of
Islam has been replaced by that of the Capitalists and today the
resources of the Muslim Ummah are the spoils that are distributed by the
Kuffar. The Islamic lands are occupied despite the military capacities
of the Muslim armies. The absence of the Islamic way of life in our
countries is ever affecting the societal fabric with nightclubs and bars
arising in the holy lands of al-Quds, as well as many other major cities
and capitals in the Islamic world. These stark facts unfortunately
clearly illustrate the absence of Islam and the truthfulness of the
statements of the Messenger of Allah (saw).
Allah orders us to protect those who are attacked for their Deen – so
when Muslims are attacked in Iraq, Afghanistan, Palestine or anywhere –
we are sinful if we are not working to establish the system to protect
them.
Evidence from the Sunnah
Many evidences indicating the Fard of having a Khalifah, even specific
texts establishing that it is Fard Ayn to have bay’ah on the neck:
Muslim narrated from Ibn ‘Umar that the Prophet (saw) said: “Whosoever
dies whilst there was no bay‘ah (allegiance or a pledge) on his neck (to
a Khaleefah), he dies a death of jahilliyah.”
To understand this Hadith and the meaning of no Bay’ah on the neck
becomes clear when we look at the following Hadith:
The Prophet (saw) said: “The One who dies without an Imam he dies the
death of Jahiliyyah”. [Reported on the authority of ‘Umar by at-Tabarani
and Abu Nu’aym. The latter declared the hadith as authentic] The Imam in
the text means the Khalifah.
Is an obligation more important than the life of the Prophet (Saw):
He (saw) stated to his uncle concerning the Mushrikeen, “....by Allah,
if they were to put the sun in my right hand and the moon in my left, on
condition that I relinquish this matter, I would not relinquish it until
Allah has made it dominant or I perish therein..” (Tareekh ut-Tabari by
al-Tabari Vol. 6 par. 1179).
Ijma as-Sahaba
After the death of the Prophet (saw) – they did not bury him for 3 days
and 2 nights
Imam al-Haythami said, "It is known that the Sahabah (r.a.h) consented
that selecting the Imaam after the end of the era of Prophethood was an
obligation (Wajib). Indeed they made it (more) important than the
(other) obligations whilst they were busy with it over the burial of the
Prophet (saw)". (al-Haythami in Sawaa'iq ul-haraqah:17.)
When Umar was on his deathbed: He said to them: "You have this group
whom, when the Messenger of Allah (saw) died, he was pleased with them,
and he said about them: They are the people of paradise: Ali b. Talib,
Uthman b. Affan, Sa’ad b. Abi Waqqas, Abdur Rahman ibn Awf, Az- Zubayr
b. Al Awwam, and Talha b. Ubaydullah. Let Abdullah ibn Umar be with
them, but let him have only an opinion without having anything in the
matter of Khilafah." Umar advised these six people to select a
Khaleefah, and appointed to them a three day time limit. After a long
talk with them he said: "When I die, consult for three days, and let
Suhaib (in these days) lead the Muslims in prayer. Do not let the fourth
day come without having an Ameer upon you." He also appointed Abu Talha
Al-Ansari to protect the gathering and to encourage them in their task,
and he said to him: "O Abu Talha, Allah (swt) has helped Islam by you
(i.e. the Ansar) so select fifty men from the Ansar, and urge these
(six) people to select one from amongst them." He asked Al-Muqdad ibn
Al-Aswad to select the place of the meeting and said to him : "After you
put me in my grave, gather these (six) people in a house till they
select one man from themselves." Then he asked Suhaib to monitor the
meeting and said to him: "Lead the people in prayer three days, and let
Ali, Uthman, Az-Zubayr, Sa’ad, Abdul Rahman b. Awf, and Talha, if he
came back (from his travel) and bring in Abdullah b. Umar, without
allowing him any personal interest in the matter, and stand at their
heads (i.e. supervise them). If five agreed and accepted one man, while
one man rejected, then hit his head with the sword. If four consented
and agreed on one man, and two disagreed, then kill the dissenters with
the sword. If three agreed on one man and three disagreed then let
Abdullah bin Umar arbitrate. The group which Abdullah b. Umar judged
for, let them select one from them. If they did not accept the judgement
of Abdullah b. Umar, then be (all of you) with the group in which is
Abdul Rahman b. Awf, and kill the rest if they declined to accept what
the people agreed upon." Then he asked them to leave the discussion
about the Khilafah until he died.
Imam an-Nawawi (rh.a.) said, "(The scholars) had Ijma (consensus) that
it is an obligation upon the Muslims to select a Khaleefah". (Sharhu
Sahih Muslim page 205 vol 12)
All the Sahaba consented – even though he ordered killing = 3 days 2
nights as a clear time limit – today has been 81 years, we are all
sinful until it is established
Appointing the Khalifah in origin Fard Kifaya but becomes Fard Ayn if
not established, e.g. Janaza, replying to salam, etc.
Therefore it is Fard Ayn for all the Muslims to work to re-establish
this obligation
The Ulema must stand for the truth like Ulema in the past
Today we as Ulema must stand for the issue of Khilafah and create a
public opinion for this, utilising all our abilities and influence
We must address the vital issues facing the Ummah and work to build a
comprehensive understanding of Islam as the a complete ideology with all
the solutions to lifes problems
In this time when the Kuffar especially the West are continuously
bombarding the Muslims with their Kufr culture, they are calling for the
separation of the Deen from the Dunya, they call for a reformation of
Islam, a modernisation of Islam and they use their agents, money and
power to spread their corruption every where
The Ulema must respond to this and be the ones who defend Islam, who
refute the Kufr concepts such as Democracy, Freedom, Secularism,
Nationalism and Socialism which have become the new gods which people
worship today instead of Laat, Manaat and Uzza
How can we remain silent in the face of all the Munkar around us? How
come most of the Masajid do not address the real issues facing the Ummah
and refute the ideas being propagated by the West?
We should be careful today not to fall into those Ulema who have sold
the Deen for worldly goods, who are afraid to speak the truth or those
who even spread corruption in the name of Islam. Let us take a warning
from the words of the Prophet (saw) who said:
Al-Tabarani in Al-Kabeer wal-Bazaar, by the Istinad of the men of Sahih
that 'Awf b. Malik al-Ashja'i narrated that the Messenger of Allah (saw)
said: “My Ummah will become divided into some seventy sects, the
greatest will be the test of the people who make analogy to the deen
with their own opinions, with it forbidding what Allah has permitted and
permitting what Allah has forbidden.”
Unfortunately we see this today, people permitting Democracy,
Nationalism – like some of the Ulema of Saudi Arabia who permitted the
Americans to come onto Islamic land to launch war on the Muslims of
Iraq, the Sheikh of al-Azhar who has justified Riba and many more.
Let us look at the example of the Ulema in the past who did not fear
anyone except Allah (swt).
Let us consider the example of Imam Ahmad ibn Hanbal (ra), master of
hadith, Mujtahid of Makkah and the man to which the Hanbali Madhab is
attributed. In his time, Mamoon, who became Khalifah, had adopted the
Mu’tazilah belief that man created the Qur’an. Mamoon attempted to force
this belief upon the masses - this created trouble with the Ulema, as
they were the ones who had the leadership over the Ummah. Amongst the
Ulema was Imam Ahmad, who refused to accept this corrupt doctrine. His
uncle asked him to say with his tongue what he did not accept in his
heart, to which he responded, “If the Alim stays silent in the face of
falsehood when will the truth become manifest?” Imam Ahmad preferred
prison to corrupting an aspect of the Islamic Aqeedah. He was prepared
to suffer, as Yusuf (as) did, who preferred prison to the fitnah that he
was faced with.
Imam Ahmad understood the Hadith that has been declared Sahih by Imam
Suyuti, “The one who pleases the Sultan (authority) with that which
angers Allah leaves the Deen of Allah.”
Let us remember the example of Imam Abu Hanifah (ra), Imam of Ahlur
Rayee, the Mujtahid and Faqih of Kufa and founder of the Hanafi Madhab.
He was known for his acute legal mind as a jurist. Imam Abu Hanifah (ra)
was summoned to the court of Mansoor, who was Khalifah at the time, and
was asked to take the position of Qadi ul Qadaa (or chief justice). He
refused, as he did not view the Khalifah as the most just of characters.
He replied, “I am not fit for this position!” Mansoor became angry,
shouting, “You lie! You are fit!” Abu Hanifah responded, “If I am lying
them I am not fit for the post, if I am not then I tell the truth I am
not fit for the post!” As a result he was imprisoned and lashed. Abu
Hanifah (ra) exemplified how we must wash our hands from tyranny
regardless of benefit.
We should realise that even today they are many Ulema who stand up for
the truth without fear and are working with all their efforts for the
return of the Khilafah
We all know the examples of the Shaheed Syed Qutb and Hassan al-Banna,
how they were martyred for standing up for the truth. We also know the
example of many Ulema of the subcontinent and how they faced
imprisonment by the British such as Sheikh ul-Hind whom we mentioned
before and Sheikh ul-Islam Maulana Hussain Ahmad Madani. They are many
other examples today - look to the prisons of Uzbekistan where thousands
of Da'wa carriers including Ulema have been imprisoned for working for
Khilafah.
Another example is Sheikh Abdul-Aziz Badri, the author of the excellent
book 'Islam baynal Ulema wal hukkam' (Islam - between the Ulema and the
Rulers) which is also available in Urdu, was imprisoned in Iraq in the
past for working for the Khilafah. In his book he details the lives of
various Ulema ranging from Abu Hanifa, al-Izzadin Abdul-Salam, Ibn
Taymiyya to Sheikh Ahmad Sirhindi and how they stood up for the truth
even in the face of hardship.
To conclude:
1) It is Fard Ayn upon all of us to work with all our efforts to change
the Munkar and re-establish the Khilafah.
2) To oppose this work is to oppose the Shariah of Allah, we should not
oppose it even if we differ in detailed issues and have some difference
of opinion. Rather we should stand against those who oppose it
3) We must support this work with all of our abilities, this means each
of us must think about how we can practically contribute to this work
and engage in that. We need generate a Khilafat movement like the Ulema
of all different backgrounds did in the past.
4) We should not loose hope or become defeated even if they are
obstacles around us and even if people don’t initially support this call
– because Allah (swt) and the Prophet (saw) has already informed us that
the Khilafah will return, the Prophet (saw) said “Then they will return
the Khilafah on the path of the Prophethood” [Musnad Ahmad]
May Allah (swt) enable us all to stand up for the truth and work to
re-establish his Deen upon the earth! Allah Knows Best |