|Friday, 16 May 2008|
Abdullah Quilliam titled ‘Shaykh-ul-Islam of the British Isles’ by the Ottoman Sultan Abdul Hamid II, was a 19th century convert of English descent, and was also the Turkish Consul and Persian Vice- Consul to Liverpool by the Shah. A solicitor by trade, he had travelled across the Muslim world learning about Islam and striving to call people to the truth while seeking unity between the ummah. During the British Empire’s attempt to colonialise the entire Muslim world, Quilliam stood up in defence of Jihad, the Khilafah and opposition to Western colonialism, to the extent that he wrote (in a letter):
Additionally, he wrote on the ummah and khilafah,
Ed, as he likes to call himself (shortened from Mohammed), has made it his mission to denounce every aspect of Islam that does not fall in accordance with governmental agenda’s and is not ‘palatable’ for non-Muslims, forgetting the fact that they’re non-Muslims for exactly that reason: they don’t agree with fundamental aspects of Islam!
This is one verse of many which establishes the precedent for the implementation of Islamic law whether in public or private life.
Additionally, the Prophet stated, ‘Prophethood will remain among you as long as Allah wills. Then Khilafah on the lines of Prophethood shall commence, and remain as long as Allah wills. Then corrupt (or erosive) monarchies will take place, and it will remain as long as Allah wills. After that, despotic kingships shall emerge, and it will remain as long as Allah wills. Then, Khilafah shall come once again based on the precept of Prophethood.’13 As is clearly displayed by the verse of the Holy Qur’an, not only is khilafah legitimised, but also discussed as the method by which corruption is dissolved, justice realised, and the religion of God established (the right to worship Allah alone with no partners and obey His laws). Furthermore, the hadith not only clearly distinguishes between khilafah, monarchies and dictatorships, but legitimises the khilafah on religious grounds (on the lines of prophethood), but maintains the corruption of monarchies and kingships. Based on the Qur’an and Sunnah, the scholars of Islam have concluded that the establishment of the khilafah is an obligation upon Muslims, and that the caliph can only be one. As-Shatibi stated, ‘...in the absence of the khilafah, a state of anarchy and lawlessness would prevail and this would usher in a great corruption and disorder. And it is evident, that the establishment of the Din is quite impossible in a state of anarchy and disorder’14. Ibn Taymiyyah wrote, ‘It is obligatory to know that the office in charge of commanding over the people (ie: the post of the Khaleefah) is one of the greatest obligations of the Deen. In fact, there is no establishment of the Deen except by it....this is the opinion of the salaf, such as al-Fadl ibn 'Iyaad, Ahmed ibn Hanbal and others’15. The principle of khilafah is so established in Islamic law and legal understanding that scholars referred to by the Quilliam gang are also in agreement.
The principle of khilafah is so established in Islamic law and legal understanding that scholars referred to by the Quilliam gang are also in agreement.
The great scholar An-Nawawi stated, ‘The scholars agreed that it is an obligation upon the Muslims to select a caliph...’ 16 and commenting on the potential loss of the khilafah, Abu Hamid Al-Ghazali said, ‘The judges will be suspended, the Wilayat (provinces) will be nullified, ... the decrees of those in authority will not be executed and all the people will be on the verge of Haraam...’17. Even Ibn Khaldun, a scholar fondly referred to by a Quillam Foundation advisor, using him as a source to establish his false view of ‘Islamic secularism’, affirms the establishment of Shari’ah and khilafah, to the extent he states, ‘The best kind of state is the Khilafah, which is a system based on the Shari’ah. This is the only system based on the Shari’ah. This is the only system which guarantees the fulfillment of all natural and genuine human needs both in this world and in the hereafter. It also guarantees full equality between the ruler and the ruled. The Khilafah is the divine method of politics. Initially it is established by the Prophets and Apostles of God and then run by their successors - the Khulafaa. This is the system which has been laid down by God the Almighty Himself, and, hence, no other system can be at par with it.’18 Majid Nawaz has attempted to bring more of an Islamic spin to his arguments claiming that the view of the necessity of khilafah is a matter of ijhtihad, and thus, to deny it (the necessity of khilafah) is another point of ijhtihad over which takfeer or repudiation cannot be made. However, if it is a matter of ijhtihad, why has Majid and co. formed a think tank to repudiate the notion of the establishment of a caliph branding it as an un-Islamic notion causing ‘extremism’? It has seemed from most of their discourse that their main aim is to refute HuT and ‘Wahhabism’, but so far they have only managed to contradict themselves at every turn. Majid tried to refute the established consensus with regards to khilafah by attempting to put forward the arguements of unknown ‘scholars’, despite the fact that scholarly consensus is not brought into disrepute due to a few irregular opinions.19
There is no shadow of a doubt that the media has been involved in a full scale attack on Islam and Muslims which only serves to stoke the flames among young Muslim men.
An inherent part of the culture of the deen is the conception that ‘life is test’, and by this it is meant that all people will one day face their Creator and be accountable for their actions during their lives. This essential part of the Islamic creed is common to many religions; however an interesting exceptional element within Islam is that the method for success in this endeavour is given within the name of the religion, in that those who will be successful are those who have submitted to the will of God. In reference to Shari’ah, Allah the Most High states,
Among the things that we are given is the Shari’ah and minhaj, and thus to reject that which Allah has manifestly honoured man with, in essence, is to fail the test. In order to attain paradise, one must accept all facets of the faith regardless of whether it is palatable or not. The reality of Islamic law is that the path to ultimate success in heaven is also the path to social peace between all people, and the path to personal peace or contentment. This path is the path leading to the Most Merciful, the moderate path which is middle-way, in which we surrender to Allah’s timeless commands and ardently abstain from his prohibitions.
This path is the path leading to the Most Merciful, the moderate path which is middle-way, in which we surrender to Allah’s timeless commands and ardently abstain from his prohibitions.
Their beliefs are false and so are their interpretations,
Quillam Foundation must look into their falsehood, and as Abdullah Quilliam quoted from the Qur’an in his tract on the khilafah, ‘Verily, they are in manifest error’.
Friday, 23 May 2008
CRITIQUE OF THE QUILLIAM FOUNDATION
Strangers in our Midst