Vital Issues of Muslim Ummah
Source: www.khilafah.org Prior to discussing the vital issues of the Muslim Ummah and the stance, which Islam has obliged, on them to assume towards these issues, we wish to present a short illustration of the situation of the Muslim Ummah today. In addition to suffering from political fragmentation she is patently dependent on the Kuffar nations, economically weak, militarily inept and intellectually defunct. This sad and despicable state of the Muslim Ummah was a result of their weak understanding of Islam generally, and specifically, due to their lack of awareness of these vital issues and their lack of comprehension of the position that was obligatory on them to take towards them. So on the political level, there are more than fifty political entities in the Muslim countries. They do not differ greatly although they have different political systems ranging from monarchy, republican, republic of the masses (jamahiriyya), socialist, democratic and Islamic. The citizens of these countries do not have an actual role in choosing these systems, their leaders, constitutions, laws or policies even though these countries claim that they enjoy the support, cooperation and loyalty of the citizens.
The systems of life that are applied in these countries do not differ except in name, though they tantamount to one and the same thing. They are secular and capitalist in ruling, economics, social system, culture and education. So can anyone claim that the systems implemented in Morocco are any different to what is implemented in Egypt, Jordan, Iran, Pakistan, Turkey or Indonesia? They greatly resemble each other even in their legal wording because they have been copied from Western laws and constitutions whether from the French, Belgians and others.
These countries disagree and fight each other secretly and sometimes openly. They do not come together on anything except when that is the wish of their masters in the West in order to preserve their interests and implement their plans. So the Arab League, Union of North Africa, OIC, Gulf Cooperation Council, and before that the Baghdad Pact and the current security cooperation against the Islamic fundamentalist movements in the name of fighting terrorism. All of these alliances are by the order of the West and for the interest of the West, from which Muslims obtain no benefit, on the contrary they have been harmed greatly by them. And these countries rush fiercely against each other for the most trivial of reasons, or motivated by the West, demolishing and destroying themselves. As Libya did in Chad, and Iraq with Iran, Egypt in Yemen and Syria in Lebanon. Even brutally attacking their own citizens as Jordan did with the Palestinians, and Syria for Hama, Iraq with the Kurds and Shi’a, and Turkey against the Kurds. However they are challenged by a puny statelet which was established through injustice and aggression on a sacred part of the blessed land of Palestine. They cannot confront it except with feebleness and submission.
As for the political oppression practised by these countries against their citizens, it is beyond description. These states are not content with preventing their citizens from criticising the corrupt policies even by the ones who are loyal to their secular regimes. Rather they expel, imprison and torture anyone who challenges these impotent regimes and works to demolish them and free the people from their evil and corruption and build an Islamic society and state on their ruins. On the military level, these states spend an enormous amount of funds on developing armies, police and secret services, and on buying weapons and military equipment. A lot of these funds go to the bank accounts of rulers and their entourage as commissions and bribes. These weapons are either faulty, old or their use is restricted to the limited number of ammunition.
Despite the large amount of weaponry which are bought by these countries, they are going to rust without being used, replaced again by other weapons even though they cost billions of dollars. And when they do use these weapons and armies, they use them to kill the Muslims or to plunge into destructive wars which go on for years as in the war of Libya and Chad, and the war of Egypt in Yemen, and in the Iran-Iraqi war. And when they are forced to fight their true enemy Israel as in the years 1949, 1956, 1967, 1973 and 1982. It was not long before the battle fronts collapsed and the armies withdraw and the Muslim land fell under a new occupation and the Muslims were subjected to the tyranny of a wicked enemy. And the Muslims are burdened with taxes and deprived from enjoying public services such as schools, universities, hospitals and roads, not even the basic necessities, in order to pay the price of these weapons.
Even the richest petrol producing countries in the Gulf have come under debt like the rest of these countries. What’s more, the biggest nations have established military basis on the lands of the Muslims, together with huge armies that have encamped there, and the hard strict political conditions imposed on them. America pursues her policy in the world using all means and styles in order to protect her interests. She attacks, raids, besieges, and imposes boycotts on whoever she wishes. And at the same time she forces these countries not to use force against Israel which has occupied some of their territories and threatens the security and integrity of their lands.
On the economic level, these countries possess immense economic resources, huge man-power and distinct strategic, political, military, economic and trading positions. Despite this, all of them live dependent on other countries of the world. They are not self-sufficient in food, clothing or weapons. Whatever they utilise in their homes, markets, streets, factories, schools, universities and hospitals have been imported from others. Under the pressure of the western nations their markets have been opened for the purchase of what they do not need and they are forbidden to buy what they actually do need. And under the pressure of these countries their countries are opened up to world multi-national companies which seize their petrol and mineral resources for the cheapest of prices only to return them as exports for inflated prices. And they are required to put (for sale) the ownership of their business and vital interests such as water, electricity, transport and communications on the common market. So the ownership of these sensitive businesses pass into the hands of foreign companies. Moreover, the problem has reached the point that these countries have been forced to fix the price of their currencies, commodities and foodstuffs, even if that leads to exposing people’s lives to hunger, nakedness and cold. All of that was sometimes for the purpose of paying debts and other times in order to take out new loans.
Thus, in this manner the western countries use the issue of loans and debt as a pretext to decide on the fate of these nations. The World Bank and the IMF have been given extensive authority to impose these policies. As for the economic system implemented in these countries, it is the capitalist system, which rewards the rich and increases its wealth and purchasing (power). And it punishes the poor and needy and increase his poverty and misery. The honest worker and the faithful employee under the shadow of this system does not find what is adequate for his needs and the needs of his family. As for the deceiving worker, bribing employee and the corrupt politician, they increase in wealth, rank and power.
On the cultural level, the education curriculums and culture in the schools, faculties and universities of these countries, they are all secular. They wage war on any role Islam has in lives affairs on the level of the state, Ummah and society. They do not permit Islam to have any role in the policies of these countries, or in the systems of ruling, economics or education, not wholly or partially. That is reflected in the absence of Islam in the study and education curriculums. While the educational and cultural curriculum in Islam aims to build the Islamic personality in every Muslim such that he looks at every issue in life from the viewpoint of Islam, in terms of what it allows and what it prohibits. In his behaviour and dealings he stands within the borders of Halal and Haram. And it also equips him with the knowledge and expertise to use the best means and styles which enable it to benefit from what is present in this universe. Such that it is reflected in the good implementation of Islam and looking after the affairs of the Muslims and to achieve a high level of economic prosperity and scientific and technological advancement. If this is the aim of the education curriculum in Islam then the aim of the education curriculums applied in these countries is to disassociate Muslims from Islam, its values, teachings and practises. And encourage them to live according to the whims and desires. Even those who aim at changing the situation of the Ummah, they imitate the West and follow its steps. Because what they learnt is to take the West as an example to emulate. They did not learn from Islam except historical stories, emotional exhortation, and pious behaviour. If they wish they could adopt it as such. But there is no problem if they reject it. Rather they attack and assault it.
This present illustration of the state of the Ummah today is new. Its situation a century ago was not like this. A century ago the nations in Europe, especially Britain and France their fleets used to traverse the seas of the world and their colonies used to extend as far as Asia, Africa and the new world. Despite this they at that time used to fear the Muslims and regard them with fear and apprehension although their state, the Uthmani Khilafah, used to be called the ‘sick man’ of Europe. Then the Muslims used to be one Ummah even though its peoples were diverse from the Arabs, Persians, Turks and Berbers. Their countries were one homeland for which no borders or restriction were recognised. A pilgrim could travel from Rabat from the furthermost region in the west to Makkah in the heart of the Hijaz not needing a travel permit or visa and not stopping at any border except when he chooses to stop. As for today, he has to stop at the border of Algeria, Tunisia, Libya, Egypt and Saudi Arabia, requiring a travel permit and needing to submit a visa for each one of these countries. The protector of this Ummah and the one who used to look after their interests and manage their affairs was a single Khalifa to whom the whole Ummah gave their absolute loyalty, even in the countries in those days that had fallen under colonialism such as India, Algeria and Egypt. And above the expanses of its land used to move a single army, the mere mention of which used to send terror and fear down the spines of the Kuffar and the hypocrites without distinction.
Just as the Rabb al-’Izza (Master of Glory) said : ‘ And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy, and others besides whom, you may not know but whom Allah does know. ’ [8:60 ]
Jihad used to be the symbol of glory for this Ummah, by which they protected their creed, sanctities and territories. They conquered unassailable fortresses and removed the material obstacles until they gave all the peoples of the world the opportunity to take refuge under the shade of Islam and experience its justice, and then enter it in crowds and communities. At that time the Muslim Ummah and the Islamic State used to be the flower of the world in terms of its civilisation, justice, culture, architecture, thought and knowledge. So how did this situation eventually get to the point we are now. The roots of that go far back in our history and all of them go back to one primary cause, which is the weakness of the Muslims in understanding Islam. This weakness in understanding took place gradually then it began to increase greatly without anyone to address it. So it became easy for the conspirators against Islam, the Ummah and state, from the ideological opponents who waited many centuries, to open a crack in the fortress of the Ummah and enter it and begin to work diligently until they were able to " shake the confidence of the Muslims in Islam as a system of life and crack the unity of the Muslim Ummah by inciting the nationalism between the peoples of this one Ummah ". Rather they recruited some Muslims on their side against the Muslims.
With the advent of the First World War the Kuffar had supporters in the heart of the capital of the Khilafah state. Indeed, even on the highest levels of power and the army. In addition to which they had the support of some of the Arab Bedouins which made it easy for them to defeat the state in the battlefields. The Ummah was seized militarily and the abolition of the Khilafah and Islam as a way of life was imposed in the Peace conference. Therefore, there is no liberation except by returning to the same point from which the deviation began, and to the point which caused the deviation. We have to restore intellectually the confidence of the Ummah in Islam as a complete system for lifes affairs for humankind. The Ummah needs to regain its intellectual and emotional loyalty to Islam before she is is able to practically make it a system of life.
We must also intellectually restore the conviction that she is obliged to have an Islamic state and one Khalifah. And the obligation to work for that and continue working until there truly is an Islamic state in the reality of life. Muslims should consider this matter seriously and should give their lives and souls for it. It is imperative that we bring to peoples attention that the issue of the Khilafah and the unity of the Muslim is from the vital issues of the Ummah.
So what are vital issues? Who has made them so? What are the evidences for that? And what is the stance we should be taking towards them? Our reply is the following: The vital issue is that issue, the defence of which necessitates the readiness to fight until it becomes possible for this issue to be existent in life even if it led, in the path of defending it, to the acceptance of the possibility of death or even the actual occurrence of death.
What determines the vital issue for the Muslim Ummah is the Shari’a of Allah ta’ala and not the minds of people, whether rulers or the ones that are ruled. Although the Muslims have many great issues, however, the Shari’a through its detailed evidences has specified the vital issues from these great issues. But also it has defined which of these vital issues comes first.
By applying the definition of a vital issue and from the Shari’a evidences which have identified it, it becomes clear that the position that Muslims should assume to protect these issues is that of fighting. The protection of the Islamic Aqeeda is from the vital issues, because Allah ta’ala has ordered the killing of the apostate (murtadd) after he has been given the chance to discuss, repent and his queries have been answered for a period of three days. If the apostasy from Islam is collective as in the event of the riddah after the death of the Messenger of Allah (saw), then the state is obliged to fight the apostates until they are brought back into the fold of Islam. Just as Abu Bakr al-Siddiq (r.a.) did after becoming the first Khalifah after the Messenger of Allah (saw). So the Muslim Ummah is brought up to fight, and constantly is ready to fight and plunges into the battle whenever any of its vital issues are threatened.
The Vital Issues Defined by The Shari’a:A) Protection of the Islamic Aqeedah. Because the Messenger of Allah (saw) said: ‘ Whosoever changes his deen kill him ’ The murtad must be given a period of three days to repent during which he is not killed or fought. The Sahaba have come to an ijma’ over the obligation to fight the apostates until they submit to Islam and its authority.
B) Preserving the unity of the Islamic state and that of the Muslim Ummah because of the Messenger’s (saw) saying: ‘ He who pledged his Bay’a to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him, you must strike the neck of that man.’
And the Messenger of Allah (saw) said:" If a Bay’a has been taken for two Khalifah, kill the latter of them. " And this is an evidence which obliges the Muslims to always have one state because it is forbidden for them to have more than one Khalifah at any one time. Indeed, they have been ordered to fight the one who tries to break the unity of the state by disputing the Khalifah’s authority or attempting to bring a new authority and another state in addition to the existing Islamic authority and state.
As for protecting the unity of the Muslim Ummah, this is clear in the saying of the Messenger of Allah (saw): ‘ If anybody sees in his amir something which displeases him, he should remain patient, for he who separates himself from the authority of Islam (Sultan) by even so much as a hand span and dies there upon, he has died the death of the days of ignorance ’
And because Allah has ordered the fighting of the ahl al-baghi, ie those who withdraw their allegiance from the authority, who fight the Muslims and work to divide them. As Ali, and the Islamic state in the time of the Umayyads and Abbasids, fought the Khawarij (secessionists) because they were considered to be people who had rebelled against the state.
Allah ta’ala says: ‘ And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one rebels he other, then fight you (all) against the one that which rebels till it complies with with the command of Allah ’ [49:9]
C) Also from the vital issues is the obligation of ruling by what Allah has revealed and not by kufr, even if it is single decisive hukm. The Messenger of Allah (saw) said: Amirs will be appointed over you, and you will find them doing good deeds as well as bad deeds. The one who hates their bad deeds is absolved from blame, the one who disapproves of their bad deeds is also safe, but the one who approves and follows is doomed " It was said: " O Messenger of Allah! Should we not fight them with the sword? " He said: " No, as long as they continue to establish prayer amongst you ’
And he (saw) said :’The best of your Imams are those whom you love and they love you and who you pray for and they pray for you, and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you’ We asked: O Messenger of Allah shall we not then resist them? He said: ‘ No, as long as they continue to establish prayer among you ’ ( and the establishment of prayer indirectly means the ruling by Islam and establishing its rituals).
And Ubadah Ibn-us-Samit said: " The Messenger of Allah (saw) invited us so we pledged our Bay’a to him to hear and to obey in weal and woe, in ease and in hardship and evil circumstances; that we would not dispute with the people in authority, unless you witness flagrant Kufr of which you have a conclusive proof from Allah. "
If the Muslims had understood that the obligation to rule by Islam was a perpetual obligation and that it was one of the vital issues, then they would not have been silent over one of the most serious of matters in their deen, which is the destruction of the Khilafah, the suspension of ruling by Islam/Islamic rule, surrender of Muslim land to their enemies, and then ruling by Kufr and the systems of kufr as Mustafa Kamal had done.
When we look at the situation of the Muslims today we can understand that the vital issue is not the issue of apostasy from Islam, nor is it the witnessing of Kufr buwah (flagrant kufr). Rather, it is the unification of all the Muslims under one state which rules by Islam, as one Ummah which lives according to Islam. Only then will the state and Ummah be able to deal with apostasy, rebellion against the state and flagrant kufr (kufr buwah) in the Muslim countries. Therefore, it is of necessity that we treat this vital issue as more entitled to be given the priority, and that we convey the shari’a evidences in a manner in which the importance of this issue is made known to the Muslims. It is also necessary to draw peoples attention to the fact that the shari’a text can be used as proof for a number of issues. Therefore, the same text may be mentioned in numerous places in this discussion but this is not to be considered as repetition.
The Obligation of Ruling by what Allah has Revealed:1) Allah ta’ala has ordered the ruler to rule by what Allah ta’ala has revealed and not to deviate from that because he will be considered, at that time, to be following just whims and desires.
He says: " The decision is only for Allah " [6: 57] He subhanahu said: " So judge between them by what Allah has revealed, and follow not their vain desires." [Qur'an 5:48]
2) The Shari’a considered the ruler or the Qazi who rules by other than what Allah has revealed as Kafir (disbelievers), Zalim (wrongdoers)or Fasiq (transgressor), as a warning for not ruling by Islam. He ta’ala says:
" And whoever does not rule by what Allah has revealed, they are the disbelievers (kafirun) ; He says: And whoever does not rule by what Allah has revealed, they are the wrongdoers (zalimun) ; He says: And whoever does not rule by what Allah has revealed, they are the ransgressors (fasiqun) " [5:44,45,47]
3) The Shari’a did not just order the ruler to rule by what Allah has revealed but has also ordered the Muslims to refer their disputes to the shari’a. And that is considered part of the requisites of iman/belief. He subhanahu said:
" No by your God, they shall not become true believers until they make you judge in all disputes between them " He says: " Whatever the messenger brought you take it and whatever the messenger forbids you, refrain from it "
He says: " It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have an option in their decision " [33:36]
4) The Shari’a considers, the one who refers his disputes to other than what Allah has revealed, in other words referring to the Taghut, as a hypocrite (munafiq). He is considered to be from the ones who have gone astray and who has been deceived by Shaytan. He ta’ala says:
" Have you not seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which has been sent down before you, and they wish to go for Judgement (in their disputes) to the Taghut (false judges etc) while they have been ordered to reject them. But Shaytan wishes to lead them astray. And when it is said to them, Come to what Allah has sent down and to the Messenger, the hypocrites turn away from you " [4:60-61]
5) The Shari’a has ordered the rulers and the ruled to refer together to the book of Allah and the Sunnah of His messenger (saw) if they fall into dispute over an issue. It has also ordered that the obedience to those in authority cannot be except in the obedience to Allah. He ta’ala says:
" O you who believe! Obey Allah and obey the Messenger, and those in authority from amongst you. And if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day, is better and more suitable for final determination " [4:59]
The Messenger of Allah (saw) says: There is no obedience to the created in disobedience to the Creator. That is why obedience to the Khulafa has been made obligatory on the necks of the Muslims if they rule by Islam. It is not obliged to obey them, rather it is not permitted to obey them if they rule by other than what Allah ta’ala has revealed. Abu Bakr al-Siddiq (r.a.) said in his first khutba after the pledge for the caliphate had been given to him: Obey me as long as I obey Allah and His messenger. If I disobey Allah and His messenger then you are not obliged to obey me.
6) The Shari’a did not stop at just warning the Muslims for not referring to the Shari’a of Allah, or at considering them as hypocrites if they did that. Furthermore, it ordered the Muslim rulers to enforce the adherence to the Shari’a of Allah by force. Thus it is fard to fight the apostates who reject the decisive rules of Islam.
7) And in return, removal of the ruling authorities, if they manifest Kufr Buwah (flagrant kufr) in their rulings, until they are made to return to ruling by the Shari’a of Allah. As the Messenger of Allah (saw) said : It was said: "O Messenger of Allah! Should we not fight them with the sword?" He said: "No, as long as they continue to establish prayer amongst you.’And in another hadith : We said ; shall we not fight them for that ? He said : No, as long as they establish the prayer amongst you.’ And in the hadith of ‘Ubada b. Samit : that we would not dispute with the people in authority, unless you witness flagrant Kufr of which you have a conclusive proof from Allah.
That is why those who establish representative assemblies in order to legislate law and decree constitutions for people, they are exceeding the limit of Allah, because only Allah is the legislator. So what about the assemblies and governments that allow, in the mu’amalat (societal transactions), the haram things in usurious trade, food, clothes, social relationships, and impose on them penalties which contradict the Shari’a of Allah ta’ala, and suspend the Hudud of Allah ta’ala. Are those people ruling by what Allah has revealed ? And those people whose loyalty is for a particular family or land instead of their loyalty being for Allah ta’ala and the believers. Are they ruling by what Allah has revealed? And those who hand over Muslim land to the enemies of Allah and make peace with them on the basis of surrender and they humiliate the Muslims by leaving them to be subjugated under the authority of their enemies. Are they ruling by what Allah has revealed? And those who take the enemies of Allah, who are fighting the deen of Allah, as friends and allies. The leaders who even carry out their orders and guard their interests and influence in the Muslim countries. Are they ruling by what Allah has revealed?
Obligation of establishing the Khilafah: Giving pledge to a Khalifah who will rule by what Allah has revealed and protecting the authority as one authority for all the Muslims, will be discussed under five points:1) After we have clarified the obligation of ruling by what Allah ta’ala has revealed, it is incumbent on us to understand that Allah ta’ala has charged this ruling with the commander, leader and Khalifah of the Muslims. The Messenger of Allah (saw) said: " The Prophets ruled over the children of Israel, whenever a Prophet died another Prophet succeeded him, but there will be no Prophet after me. There will soon be Khaleefahs and they will number many." They asked: " what then do you order us? " He said: " Fulfil allegiance to them one after the other. "
It is clear from this hadith that the one who looks after the affairs of the Muslims, rules them and applies the Shari’a of Allah ta’ala on them, are the Khalifah’s after the Messenger of Allah (saw). They will do amongst the Muslims what he (saw) did in his lifetime in his capacity as their ruler and leader. The Messenger of Allah (saw) says: Whosoever dies without a bay’a on his neck, will die the death of Jahiliyya. This means the presence of a bay’a on the neck of every Muslim, for a Khalifa whom he will obey and advise, is obligatory. There is no bay’a if there is no Khalifa, who is entitled to a pledge that is on the neck of the Muslim. That is why the obligation of having a bay’a on the neck of the Muslim is an obligation for the continuous presence of a Khalifa for the Muslims. The Messenger of Allah (saw) considered the Khalifa to be the protector of the Muslims who averts the danger from them, and as a leader who will lead them in the battlefields for jihad. The Messenger of Allah (saw) says: " The imam is the shield behind which they fight and gain protection. "
2) Just as we have mentioned before, the Shari’a has made it obligatory for the Muslims to have only one Khalifa. There cannot be numerous Khalifa’s and rulers at the same time. As the Messenger of Allah (saw) said: " Fulfil allegiance to them one after the other." That is that the bay’a is given to the first Khalifah who receives his due obedience until he dies and another Khalifah comes who will be given the bay’a and due obedience.
3) The Shari’a has obliged us to fight the one who contests the authority of the Khalifah or seeks for himself another authority in addition to the existing authority of the Khalifah. As the Messenger of Allah (saw) says: " He who pledged his Bay’a to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him, you must strike the neck of that man." And the Messenger of Allah (saw) says: " If a Bay’a has been taken for two Khalifah, kill the latter of them."
4) The Khalifah cannot be a true Khalifah without the consent of the people, and without them giving him pledge of Khilafah and obedience according to the Shari’a of Allah. Thus, the bay’a is an expression of the consent of the Muslims.
5) It is not enough that there should be one Khalifah whom the Muslims have given pledge to rule by what Allah has revealed, but then he rules by whatever he wants or he is obeyed in whatever he orders under the pretext of not opposing the people in authority. The Messenger of Allah (saw) said: Hearing and obedience is incumbent on every Muslim man in what he likes or hates as long as he is not ordered to commit a sin. If he is ordered to commit a sin then there is no hearing or obedience due on him. The matter does not stop at not hearing and obeying them, rather they must be rejected if the Muslims see any munkars amongst them. The Messenger of Allah (saw) said: The best jihad is the word of truth spoken to a tyrant ruler. He(saw) said: The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to advise him and got killed.
All of this is applicable when the rejected issue does not reach the extent of kufr buwah (flagrant kufr). For if the issue reaches the point of flagrant kufr then it is obligatory to change it by speech and action. So these are the vital issues for the Muslims, and this is the most important by far, which is the establishment of the Islamic Khilafah in order to unite the Muslims and apply the Shari’a of Allah ta’ala and carry the message of Islam to the rest of the world. At that moment the Khilafah state will deal with the other vital issues, by punishing the murtaddin (apostates) who are insolent towards Islam, and subdue the rebels from amongst the Muslims who refuse to submit to the authority of Islam.
We know how the Messenger of Allah (saw) dealt with these vital issues, which was by the application of the Shari’a of Allah ta’ala whether in the intellectual stage when we do not posses an Islamic authority or in the practical stage when the Muslims have a political entity existing in word and deed on the basis of Islam. So when the Messenger of Allah (saw) used to call the people to Islam in Makkah before the Hijra, and he used to intellectually challenge the ignorant (jahili) society of Quraysh and its leaders, they tried to bargain with him on anything that will make him compromise his da’wa. The response to such offers was what the Messenger of Allah (saw) said to his uncle: " If they were to put the sun in my right hand and the moon in my left on condition that I relinquished this matter, until Allah has made it triumphant or I perish therein I would not relinquish it."
And in the year of the treaty of Hudaybiyya, the Messenger of Allah (saw) left Madinah with a thousand Muslims to Makkah, with the intention of performing ‘Umra (minor Hajj). The Quraysh came to know about his journey and came out, prepared to fight him. The response of the Messenger of Allah (saw) was: So what are the Quraysh thinking of? By Allah, I shall not cease to fight for the mission with which Allah has entrusted me until He makes it triumphant or this Salifah gets severed, i.e. until Allah makes it to prevail or I die.
This is the stance which is obligatory on every Muslim to undertake towards the issue of resuming the ruling by what Allah has revealed by establishing the Khilafah and giving bay’a to one Khalifah for all the Muslims. It is the stance of being determined, patient and diligent, till we achieve that as Messenger of Allah (saw) said or we die. " O our Lord! Pour out constancy on us, and make our steps firm and help us against the Kafirin."
" O Allah! Accept our Du’a ", Aameen
