Islam views the human being as composed of instincts and needs continually facing problems in how to satisfy them. The Islamic texts came to address men and women as human beings, not just as individuals living in the seventh century Arabian Desert. The Islamic texts did not address humanity in relation to a particular time or place. Humans today are the same humans who lived 1400 years ago and will continue to be the same human in another 1400 years’ time.
There is no doubt the world today is radically different from the one where Islam emerged and progressed in. The lifestyles of people nowadays are different to those of a century ago. In the past people would live in huts and today we have skyscrapers, but we still need houses and roofs over our heads. In the past Muhammad (saw) sent messengers to other rulers on horseback whereas today a message could be sent via e-mail, IM, fax or SMS. Muhammad (saw) and his companions fought many battles using horses, bows and arrows whereas today wars are still fought, but using ‘Smart’ technology, cruise missiles and satellite intelligence. In the past Muslims learnt astronomy so they could locate the Qibla wherever they went whereas today an electronic watch will do the same. This illustrates that humans, with respect to their needs, are the same and the problems that they face have not changed. Any change that we perceive is merely a change in the tools or the devices that humans use when solving their problems.
Time alone is not enough to render a thought invalid, this is because ideas are never time specific. The revival of ancient Greek philosophy, art and culture was termed a renaissance in 16th Century Europe. Most of the legislation we find today across the Western world has its traditions in writings three millennia old, which are still considered valid today. For example:
-The US Bill of Rights, passed in 1791, reflects the guarantee of due process which was taken from the Magna Carta in 1215.
-Modern civil law was developed upon the theory of liability which has its origins in Roman law.
-Common law, which is the principle of deciding cases by reference to previous judicial decisions has its origins in the Middle Ages in Roman law and influenced by Norman Saxon custom. Today it remains a source of legislation for the UK, US and Canada.
From this perspective democracy would definitely be outdated due to its ancient origins. So the fact Islam emerged in seventh century Arabia is not an argument to suggest modern inapplicability. Since the Islamic texts deal with humans and their problems, and not the tools that are used to solve their problems, the Islamic Shari’ah is as relevant to humanity today as it was when it elevated the people of Arabia.
No, the current Muslim countries have aspects of Islamic law being implemented; the most common being parts of family law, but no state derives its laws and policies based exclusively upon Islamic texts.
In Pakistan, Islamic law is referred to in order to settle family issues or to portray symbolic concerns for Islamic sensibilities, as is the case with the Hudood law debate. This is the ploy of corrupt illegitimate governments as well as their Western masters and the media to depict Islamic rule as being dysfunctional and unable to govern society.
Saudi Arabia may donate millions of copies of the honourable Qur’an, Islamic books, and a lot of money to build Masajid etc. all over the world, however Saudi rules by a mix of laws, some of which are Islamic and some are man-made. However, to maintain the Islamic perception, it refrains from calling them laws. Saudi uses specific terminologies to differentiate between the Islamic laws and the man-made ones. In an Arabic book on the constitution of Saudi Arabia the author states, “The words ‘law (anoon)’ and ‘Legislation (Tashree’)’ are only used in Saudi to refer to the rules taken from the Islamic Shari‘ah . .... As for the man-made such as systems (Anthimah)’ or ‘ instructions (Ta’leemaat)’ or ‘ edicts (Awamir)’ . .....” Aside from this Saudi Arabia a hereditary monarchy that uses the religious establishment as a tool to control opposition to its capitalist and pro-West agenda.
The Taliban similarly implemented some aspects of Islam. The Taliban when they did rule over Afghanistan proclaimed not to be perusing the Khilafah system, which is the Islamic system of governance but an Emirate, which is a political entity that implements a designated set of laws within its territories, with no foreign policy. The Islamic system of ruling implements all the rules of Islam, be they economic, social, and ruling as well as pursue a foreign policy. The Khilafah is not an isolationist state.
The Iranian constitution has many articles which comply with Islam but there are others which directly conflict with it. Article 6 of Iran’s constitution states: “the Islamic Republic of Iran, the affairs of the country must be administered on the basis of public opinion expressed by the means of elections, including the election of the President, the representatives of the Islamic Consultative Assembly, and the members of councils, or by means of referenda in matters specified in other articles of this Constitution.” The Islamic system of governance – the Khilafah is based purely on the Islamic texts. This is not the case with Iran as it says in its constitution "running of the affairs of the country is based on the opinions of the masses through elections". In Islam, the running of the affairs of the country is based on the Shari’ah itself not on the opinions of the people.
Turkey today is ruled by, what many consider an Islamic party. It has, apparently an Islamist as president and an Islamist as prime minister. Due to this the Turkish model of governance has gained much publicity and notoriety. This model of governance has been praised by many a Western politician and secularist who believe the fusion of some Islamic rules with secularism is something the West can work with and would like to see across the Muslim lands.
Interestingly within the Muslim world the only model Turkey is known for is the Khilafah which turned the Ottomans – a band of fighters into the world’s superpower. In analysing the claim that the AKP represents an Islamic model of governance an examination of its key polices highlights that Islam has played no role in any of the AKP’s policies other than the rhetoric fed to the masses. The economy and foreign policy have been the main symbols of the AKP, both are driven by factors other than Islam.
In order to shore up support for the AKP Erdogan developed economic policies to bring money into Turkey whilst enriching the business elite. Islam forbids this and would in fact move away from a Western styled system of enriching the elite towards a system of wealth distribution. Similarly Islam has played virtually no role in Turkey’s foreign policy. The most obvious example of this is Erdogan’s continuation of Turkish relations with Israel which is something Islam expressly prohibits. The AKP has not used Islam in any way in its foreign policy. Rather than rallying the Muslim rulers against Israel (something Salaudin al-Ayoubi did) or even ending the occupation of Al Quds itself – which Turkey is capable of, Erdogan has pursued a narrow set of pragmatic polices and littered them with Islamic statements.
Turkey does not represent an Islamic model of governance, it is in reality as secular and national interest driven as the nations of the West.
The Caliphate (Khilafah) State -Islamic state- will be neither. The Western colonial powers have made the issue of elections synonymous with democracy, whilst this is not the case. The Caliphate will have elections to select various positions, including the Caliph (Khalifah), but no one would have the right to legislate either as an individual or a collective as is the case in democracy. This would mean that the people would be able to select their representatives but at the same time the representatives would not have the power to deviate from the Shari’ah and enact corrupt laws like immunity for the rulers.
In contemporary usage, dictatorship refers to an autocratic form of absolute rule by leadership unrestricted by law, constitution, or other social and political factors within a state. This contradicts Islamic rule as the Caliph is restricted by a whole host of checks and balances which restrict his rule. The Khaleefah is also not above the law, but is subject to it like every other citizen.
When Muslims speak of democracy, the understanding widely held is that accountable government, rule of law and representative government are synonymous with elections. However whilst these values are oft spoken of they are seldom delivered. Islam, by permitting the use of various styles to select the ruler, ensures that these principles are preserved. Some of the first four Caliphs (Khulafah) were elected whilst others were selected or nominated. Whilst the style differed what remained consistent was that the will of the Ummah was exercised and good governance preserved.
For the Western world the historical process they underwent is seen as the history of the world and termed modernity, whilst all alternative thoughts are primitive if they do not match Western Liberalism (Capitalism).
For the West ‘modernity’ carries specific connotations of the Enlightenment mission, defined as emancipation from self-imposed infancy i.e. from religion. This mission resulted in the development of secularism and the banishing of the Church, its teachings and its dogma to the private sphere. This was in addition to human rights, equality and freedom. Soon this historical process was termed ‘modernism’. For secularists, the adoption of secular liberal values is termed modern and anything not compatible with such values is backward and no different to the medieval Church.
Capitalism’s universality in reality is a Western specific ideology, an event that took place in Europe which is being used to judge the Muslim world. It is incorrect to do so as placing Islam on the West’s political spectrum would never be compatible as liberal democracy is a Western construct which follows their historical process, not ours.
No. Secularism, which is the separation of religion and political life, is a Western notion and alien to Islam. The Shari’ah texts revealed by Allah (swt) in the Qur’an and what have been mentioned in the Ahadith are the source of legislation and in no way separate from political life.
The appointment of the Caliph (Khalifah) is by the popular will. Ascertaining the popular will can be determined through various mechanisms, including elections. Elections therefore represent one style in electing the Khaleefah. The appointment of the Caliphs Rashida - the first four Caliphs (Khulafah)- shows that numerous methods can be used to elect the ruler.
Parliament is an institution within the democratic system, which undertakes the task of enacting laws amongst its duties. An elected Member of Parliament – regardless of the shape of rule in western states – assumes key tasks, such as: holding the government to account, enacting laws (legislating), granting a vote of confidence to the government or electing the president and approving projects and treaties.
Whilst a parliament may have some similarities with the Majlis of the Ummah, as they are both assemblies that represents the people. This comparison is wrong as the Majlis al-Ummah in the Islamic state provides consultation to the Caliph, to discuss laws and rules the Caliph wishes to adopt and to account the rulers and show disapproval of them. Its Muslim members also have the right to draw up the shortlist for candidacy to the Caliphate post.
The Parliament is a legislative institution which fundamentally contradicts Islam.
An examination of the Qur’an highlights multiple verses which have all been revealed to be implemented and executed be they military, criminal, political and economic. They were effectively implemented in the lifetime of the Messenger of Allah (saw), the period of the Caliphs Ar-Rashidoon, as well as during the ruling of the Caliphs who came after them. The Prophet (saw) confirmed the Caliphate was Islam’s system of governance,13 he said in a hadith: “The Prophet 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 Khulafa’ and they will number many.” They asked: ‘what then do you order us?’ He said: “Fulfil the Bay’ah to them, one after the other and give them their dues for Allah will verily account them about what he entrusted them with.”
This understanding is usually built upon the hadith which was narrated in the Musnad of Imam Ahmad, which states that the Prophet (saw) said, “The Caliphate in my Ummah after me will be for thirty years. Then there will be Mulk after that.” Some people translate the word mulk as Kingship. The period of the Caliphate Rashida lasted for 30 years: two years and three months for Abu Bakr (ra), ten and a half years for Umar (ra), twelve years for Uthman (ra), four years and nine months for Ali (ra), and six months for al-Hasan (ra).
The Caliphate itself continued until its abolishment on 3rd March 1924 by Mustafa Kemal in Turkey. The word mulk has many meanings, the famous Arabic dictionaries, such as "Al- Muhit" of Fairuz Al-Abadi, clearly illustrate this. The word mulk amongst other things does mean kingship, but also it means the one having charge over all the people, and also the word “hukm” (rule), is synonymous with the word sultan (authority), and mulk (dominion/rule). Thus after 30 years the Caliphate did not come to an end, this can be evidenced by the stances of major figures like leading scholars such as Imam Abu Hanifah and his student Imam Abu Yusuf. When reconciled with other evidences which clearly show Islamic rule continued after 30 years, it becomes clear that Caliphate Rashida ended after 30 years, but Caliphate continued. Whilst the strength of Islamic rule went through various phases in history, from misapplication to strong, the Islamic texts – the Shari’ah always remained the source of laws until the final years of the Ottomans.
No, the Islamic evidences which point to the arrival of Imam Mehdi indicate that the Caliphate would already be in existence. Abu Dawud published from Umm Salamah by way of Salih Abu'l-Khaleel from a companion of his from Umm Sal amah, that he said, "There will be disagreement at the death of a Caliphate, so a man from Madinah will come out fleeing to Makkah, and the people of Makkah will come to him and bring him out (as a claimant for the Caliphate) against his will and swear allegiance to him between the Corner (of the Ka'bah in which the black stone is) and the station (of Ibrahim). An expeditionary force will be sent against him from Sham (Syria) and the earth will swallow them up in the waterless desert between Makkah and Madinah. When people see that, the Abdal of the people of Sham will come to him and the companies of the people of Iraq and they will swear allegiance to him. Then a man of Quraysh will arise (in rebellion) whose maternal uncles are (the tribe of) Kalb, and an expeditionary force will be sent against them and they will conquer them, and that is the expeditionary force of Kalb, and there is disappointment for whoever does not attend (the division of) the spoils of Kalb. So he will divide up the wealth, and he will act among people according to their Prophet's Sunnah and he will throw Islam by its neck on the earth. He will remain seven years then die and the Muslims will pray over him"
No! Theocracies at their heart believe that there is a group or leaders who are infallible and who have an exclusive right to interpret the word of God, where no one is allowed to challenge their interpretation and anyone doing so is condemned. The Prophethood is a theological position, which Allah gives to whomever he wishes. The Caliphate on the other hand is a human post whereby the people appoint whomever they wish. The Caliphate after the Messenger of Allah (saw) was held by humans, who were not Messengers.
The Islamic political system is not theocratic in nature with anyone allowed to challenge any ruling by either scholars or the head of state. In a hadith the prophet (saw) instructed the ummah with regards to ruling: “The Prophet 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 Khulafa’ and they will number many.” They asked: ‘what then do you order us?’ He said: “Fulfil the Bay’ah to them, one after the other and give them their dues for Allah will verily account them about what he entrusted them with.”
Across the Muslim world some corrupt clerics have hijacked Islam for their own political objectives. They have used the sincere emotions that the people have for Islam to gain political influence and have misled them and other sincere scholars along the way. These individuals who have attempted to project an image that they are the ones who are looking after the interests of Islam are in fact no different to the corrupt politicians who inhabit the same failed political system. These clerics use Islam to get to power yet abandon it once they have gained their positions, choosing to participate in the same failed secular system as every other politician. In the Caliphate this would not be possible as nobody, scholar or otherwise, would be able to get to power using Islam yet abandon it when they are in power as this would be a fundamental condition of ruling and be enforced by the State judiciary.
Politics across the Muslim world is unfortunately currently based upon cults of personality or in some cases around dictators and their families or cronies. No person is allowed to assume leadership until the head is dead, exiled or jailed. Even in these situations ruling is usually passed on in the family like personal inheritance. In Islam, a political culture of meritocracy is encouraged whereby a person regardless of financial, political or family background can legitimately assume leadership. The Islamic criteria for Caliph are simply that the Caliph must be Muslim, male, mature, sane, just, with integrity, free and capable.
There is no fixed-term limit for the Caliph. The Court of Unjust Acts can remove him at any time, if he breaches the constitutional contract of ruling or contravenes any of the qualifying conditions to rule. The bay’ah contract is not restricted by time and accountability is not restricted to once every four or five years via a ballot box.
Without the restriction on the term of office, the Caliph can focus on long term strategic planning for the state instead of short-term planning from one election to the next as we find in democratic systems. It also prevents corporate interests from hijacking the government agenda through campaign contributions that any Presidential candidate or party in the west must secure to achieve power.
The Caliphate is a unique system of governance, based upon the Islamic texts. Much of the details of the Caliphate are taken from the actions of the prophet (saw) and the Sahabah after him. The Caliphate state comprises the following institutions:
The Khaleefah will not have the luxury of being granted immunity from prosecution as many are in the Muslim world. The Khaleefah will not be able to dismiss or appoint judges based upon political convenience at times of investigation. This would mean that the Khaleefah could be accounted through multiple methods, which will be available to society.
Islam has built in and established rigorous measures of accountability. Accountability in Islam is guaranteed through the institutions of government, in the obligation to establish political parties, through an individual obligation on all the citizens to enjoin the good and forbid the evil an active media and a dedicated court system that shall monitor the activities of the Khaleefah and would have the power to remove him from office if he is found guilty of any misdemeanour. Aside from this there are also a host of various mechanisms rooted in Islam which act as checks and balances and restrict and regulate the ruler.
Islam does not give the Caliph every power. In fact there are many checks and balances which actually restrict and ring-fence the Caliph. Islam empowers the Caliph with many powers but then restricts them through various mechanisms.
The Caliph’s authority to rule must be given willingly by the Muslims through the Islamic ruling contract known as Bay’ah. Without this Bay’ah the Caliph cannot rule. After this his authority is restricted to the hukm shari i.e. he cannot change what the Islamic texts have defined as right and wrong.
The principle conditions of the Bay’ah are that the Caliph fulfils seven mandatory conditions of his post and to implement the Shari’ah upon the citizens of the Caliphate. The seven mandatory conditions of the Caliph if violated, warrant his removal.
The Bay’ah is a contract and as such it is allowed to add extra conditions to this contract that the Caliph must abide by, as long as these extra conditions do not violate the fundamentals of the contract. It would be allowed to restrict the Caliph to certain constitutional processes such as the empowerment of the Majlis ul-Ummah (peoples council) and the judiciary as counterbalances to the executive power of the Caliph.
The ruler possesses many executive powers such as appointing governors and mayors, developing the states foreign policy and accepting foreign ambassadors. He is however restricted to these and cannot go beyond this remit. The ruler’s role is restricted to the public sphere and so he is prohibited from interfering in the private lives of his citizens. So whilst the Caliph holds all executive powers within the Caliphate his powers are restricted by the Shari’ah.
Yes. Islam has enshrined both institutional and decisional independence for the judiciary which far exceeds what is seen in Western democracies. Islam institutionalises an independent high court called the Court of Unjust Acts (mahkamat mazalim). It is presided over by the most eminent and qualified judges (qadi muzalim) and granted extensive powers by the Shari’ah. It has the power to remove any official of state regardless of their role or rank, including, most importantly, the Caliph if he persists in pursuing a path that lies outside of the terms of his Bay’ah (contract of ruling).
Ordinary citizens who have a complaint against the state can register it with the Court. What is unique about the Court of Unjust Acts, compared to other judicial courts, is that the Government Investigations Judge (Qadi Muzalim) has investigatory powers and does not require a plaintiff to register a complaint before launching an investigation. This court will therefore constantly monitor the actions of all officials of the state and the legislation adopted to ensure it conforms to the Shari’ah and no oppression (mazlama) is committed against the people.
Islam firmly believes in the rule of law, which is the Shari’ah. No one in the Caliphate including the Caliph is above the law or has immunity from prosecution.
Yes. Currently political parties across the Muslim world exist with the sole aim of taking their personalities to power so that they may enrich themselves through corruption at the expense of the people. In government these corrupt politicians permit the murder of their people by allowing drone attacks and inflict crushing poverty upon the people through neglect and corruption. In Islam, politics is based upon looking after the affairs of the people and by implementing the Islamic Shari’ah. The life, belief, security, honour, dignity and property of the people is considered pivotal in Islamic politics and any parties proven to be working contrary to these aims will not be
There is no obligation to have a constitution which outlines the specific policy positions of the ruler. As the Muslims have not lived under the Caliphate for decades and with the spread of western culture across the Muslim lands, it would be advantages that that the key principles the ruler plans to follow are drawn up as general guidelines in a constitution, this would strengthen the state and society. Every article in the constitution would be from the Islamic texts.
There will be three types of judges in the Caliphate. The first judge, Qadi Hisba, would deal with disputes between people, be they social or economic. The second judge, Qadi Muhtasib, would be responsible for settling any breach of law that may harm the rights of the community. The third judge is the Qadi Madaalim, who is in charge of settling disputes between the people and the State.
The Islamic view towards justice, protecting society and creating deterrents are different when compared to the West. Islam attempts to deal with violations through societal pressure and proscribed punishments if illegal acts are committed. However a very high burden of proof is needed for any punishment to be applied, this is how Islam ensures only the guilty are punished. The legislative principal in Islam, based upon the hadith is it is better to let a guilty person go free then to imprison an innocent person.
The Hudood are a shining example of a deterrent based punishment, if implemented in a comprehensive Islamic framework. Additionally, whilst Hudood punishments are indeed very severe, the burden of proof is extremely high. Punishments would therefore only be dealt out where absolute proof has been established. The punishments would be implemented without hesitation, as the objective of the punishment is to firstly purify the individual of a sin that he or she has committed and secondly to act as a deterrent to wider society from committing crimes. In this manner, the Caliphate would ensure a clear message is sent out to criminals and the corrupt, that their actions will be dealt with very harshly if convicted.
Adultery contradicts the concept of restricting relations with a marital partner. The punishment in this case should be severe to deter people in order to protect the very nuclease of society – the family. Islam’s very high burden of proof restricts evidences to only three methods for such a crime, this means the punishment cannot be applied unless it is proven by these three methods alone, irrespective of how overwhelming an alternative evidence may be. The three proofs are either, confession by the individuals who indulged in the activity, testimony from 4 reliable witnesses who have the same description or pregnancy.
Ibn Abbas narrated, the Messenger of Allah (saw) said, “If I had to stone anyone without evidence, I would have stoned such and such woman, for there has appeared from her suspicion in her conduct,” (Bukhari). The women in question showed indecency, but the evidence of adultery was not proved against her such as four witnesses or confession, thus no punishment was ever applied.
The issue of apostasy forms part of the rules to do with the defence of the Islamic ideology. It can be seen both capitalism and communism had mechanisms in place to protect their respective ideologies and dealt with any undermining by its own citizens very harshly. It is in this context the Islamic rules of apostasy need to be understood.
Entering into Islam is essentially entering a contract. There can be no compulsion in it. People enter into Islam based on free will. As there is no force the intellectual conviction must be overwhelming especially since someone entering into Islam willingly knows full well there can be no return to non-Islam due to the death penalty - This cements the need for intellectual conviction. It also prevents those who would seek to publicly become Muslim then publicly apostate in order to bring doubt in the ideology. No ideological state would allow its basis to be openly questioned in society as this would lead to the weakening and possible removal and replacement of the ideology by another.
The Caliphate is not a totalitarian state. It does not monitor the lives of its citizens in their private spheres i.e. in their homes. Hence in the Caliphate, all citizens are free to do and think as they please within the confines of their own homes. Thus in the Caliphate if one was to apostasies but kept this secret or was to leave the Caliphate, the state does not carry out any punishment as such an individual never publicly undermined the Islamic ideology.
It is understood from surveying the Islamic evidences, the actions of Muhammad (saw) and the actions of the generations after him (the sahabah) those who chose to leave the fold of Islam require vigorous debate and discussion, where rational proofs are presented in the best way. If after this they do not repent then they would fall foul of capital punishment as they are attempting to undermine the Islamic ideology.
Capital punishment is not something specific to Islam. Capital punishment in the United States is officially sanctioned by 38 of the 50 states. In the US, surveys have long shown a majority in favor of capital punishment. An ABC News survey in July 2006 found 65% percent in favor of capital punishment, consistent with this other surveys since 2000 have shown half the American public believing ‘the death penalty isn't imposed frequently enough. In Britain in 1998, the House of Commons voted to ratify the 6th Protocol of the European Convention on Human Rights prohibiting capital punishment except "in time of war or imminent threat of war." Today mutiny and treason remain punishable by death in Britain.
Torture is absolutely forbidden in Islam, any individual found guilty of carrying out physical abuse or torture against any citizen, Muslim or non-Muslim, will be punished severely. Islam prohibits imposing a penalty upon the accused before the charge against him/her has been established and thus prohibits torturing. Torture in principal and from its basis, irrespective of national security is forbidden.
With any rebellion within the Islamic lands, the people are always viewed as citizens of the state. Islam has mandated the court of unjust acts, which has the power to remove the Caliph if he violated Islam or commits an injustice. In the case of a rebellion it is assumed that the individuals have gone outside this framework.
Rebellion in Islam is seen as disobedience and thus the culprits are disciplined. It would not be allowed for the Caliph to go to war as this is beyond disciplining. It would be prohibited to annihilate the rebels or carry out an air attack, use bombs or heavy machinery, as such weapons are not considered proportionate to disciplinary punishment. Anything useable in a war is prohibited. Whoever from amongst them is taken captive, they would be treated as a sinner and not a prisoner of war.
No, this is not the case. From a societal perspective Islam views all inhabitants as humans rather than looking at their ethnicities or race. As a result all those who reside in the Islamic territories are viewed as citizens, irrespective of creed, colour or ethnicity. Citizenship is based on residency rather than birth or marriage. All those who hold citizenship are subjects of the Caliphate, their guardianship and the management of their affairs is the duty of the Caliphate, without any discrimination. Every person holding citizenship of the Caliphate enjoys the full rights decreed for them by the Shari’ah, whether she/he is Muslim or not. Anyone not holding citizenship is deprived of these rights, even if he/she were Muslim.
With regards to non-Muslims citizens, they are not interfered with regarding their beliefs and worship. They are treated according to their beliefs in matters related to diet and adornment within the general frame work of the law. Disputes related to marriage and divorce for non-Muslims are dealt with by appointing judges from themselves in courts set up by the Caliphate. In the public
Islam does not recognize the term minorities with regards to non-Muslim in the Caliphate. Islam has detailed its stance regarding religious groupings and non-Muslims and has the concept of “ahl udh-dhimmah” (people of the covenant), which carries a moral significance not reflected in the term minorities. The word dhimmah means protection – as in the hadeeth in Sunan Abi Dawud – “the lowest (of the Muslims) carries their protection.” In the classical dictionary Lisan ul Arab, dhimmah is defined as “the covenant, protection, guarantee, sanctity and duty.”
There are many rules that Islam put in place for the ahl udh-dhimmah, these include:
Sectarian and ethnic conflicts in the Muslim world are usually fuelled by divisive political parties for their own benefit, as they seek to exploit the utter failure of the political system in delivering adequate services and rights to certain parts of the Muslim lands. These very same political parties use their time in power to encourage these differences for their own survival by conducting politics in a sectarian manner. This leads to paralysis in government over major decisions and to conflict on the streets.
The Caliphate, being built upon Islam and not nationalism, tribalism or any other form of divisive asabiyah, shall see all the people as the Muslim Ummah and protected non-Muslims. It shall strive to deliver unbiased services and development to all based upon this understanding. As the people begin to see sincere efforts being made to address their problems, this shall reduce tensions and also remove the momentum behind any militia organisations being externally funded.
Islam recognises there will be differences in some aspects of legal matters. This is not something new and in fact is something that led to the development of Islamic thought, fiqh and usool in the past. Iktilaaf may exist over a number of matters however differences do not exist in the basic issues such as Allah (swt) existence, Angels, Books, Heaven and Hell and the like. Therefore there is the qati’ – an evidence that is conclusive and the indefinite. Whatever ones madhab, sect or group, adopts as an opinion, this must be based on some evidence and then such evidences must not contradict something that is absolutely qati. If this is the case then one can hold such a view as it is based in Islamic daleel, even if others believe it to be weak. This is because any opinion which has daleel and does not contradict definite evidences is an Islamic opinion. The Caliphate will not institute an adopted view on the aqeedah when all the various groups across the Islamic lands have the same aqeedah.
The Sunni-Shi’ah schism has been a recurrent theme in Islamic history. From bloody wars to secessionist movements with all accusing the other of kufr. For the West this schism is touted as proof that the concept of one Ummah is outdated and Islam is unable to deal with sectarian differences. Scrutinising many of the tragic events that led to the emergence of the schism reveals that both the Sunni and Shi’a hold similar positions on them.
The Caliphate will not view the Shi’ah from the perspective of emotion or history, as these have no place in the process of deduction. In fact, even viewing fiqh from the perspective of Sunni or Shi’ah is incorrect as the real issue is does Islam permit the adoption of a particular view. The framework for viewing differences is whether the Islamic sources permit the adoption of a view and not whether a view is deduced from Sunni or Shi’a fiqh.
The Shi'a opinions towards politics and ruling during the ghaybah, has been a point of contention amongst Shi’ah scholars for centuries. What exists today in terms of Wilayat ul Faqih, i.e. a ruler who is a mujtahid should be the ruler, was in response to the fact that the Islamic system cannot be suspended during the ghaybah. Hence there are multiple opinions about politics and ruling amongst the Shi’ah.
Hence aside from differences on the qualities of who should rule the Shi’ah are in reality a madhab – school of thought, like the many that already exist. Hence as long any madhab does not contradict that which is definite in evidence etc then there would be no interference by the state. If a madhab contradicts that which is definite they would be treated with the relevant Islamic rule. Hence those who consider Imam Ali (ra) to have been a prophet would contradict conclusive evidences of the Qur’an, similar to those who considered Imam Ali to have been the creator: They were killed for apostasy by Ali (ra) himself.
The problem in the Muslim lands is differences which are artificial, such as the borders, national flags, national anthems and nationalism. The differences exist not over the beliefs of the people, but over minor actions and opinions. Problems arise when there is no mechanism and legitimate authority to deal with differences, particularly those to do with society and public life, leading to confusion and conflict.
The Muslim world needs a unifying force, which the 52 nation states in the Muslim lands have failed in creating. The implementation of Islam will act as a strong unifying factor, which will transcend such artificial differences. The Muslim rulers play on such differences to keep the Ummah divided and in order to stop any opposition to their rule.
In the Caliphate, the Caliph is the supreme adjudicator in all affairs and all disputes are referred to him for final settlement. As the Caliph has the authority from Islam to adopt and implement an opinion upon society, no conflict can arise as all parties are obliged by Islam to obey the commands of the Caliph. This mechanism does not exist in the Muslim world today, which is the root of the problem.
All the rules of Islam are implemented upon Muslims and non–Muslims without any exception. In this way Islam achieves equality by applying the same rules upon everyone.
Today the concept of equality remains the benchmark for organising the relationships between men and women and the tool utilised for women’s rights. From a historical perspective great significance and importance has been assigned to the discussion of ‘equality,’ and to the specific meaning it has come to assume, by western writers.
The problem with Western notions of equality actually lies in the assertion that neither men nor women are inferior to one another. Equality presupposes sameness between the genders and is seen as correcting a historical prejudice. It leaves a number of unanswered questions. It does not address how best men and women can co-operate to forge a cohesive society. In the wider context equality alone is very limited in handling disputes and organising the relationships that naturally arise between people. A simple assertion of human equality provides no guidance on the issue of difference and this fact gives rise to a need for additional, more elaborate, ideas and principles.
The differences between men and women lead to specific needs and complex disputes, whose management is a key element of ensuring social cohesion. Any failure to acknowledge or manage these needs and disputes effectively in the name of equality can be just as oppressive and detrimental as believing they symbolise the superiority of one sex over the other. Rather than outline the rights of men and women equality views the rights of women through men – exactly what equality was trying to end.
Across the world today, the role of women has become polarised. Two extremes have developed where on one hand some women are oppressed by having their rights with respect to marriage, education, ownership and employment denied whilst on the other some women are being exploited for their sexuality by secular liberals under the guise of modernity. Both of these situations have evolved in the Muslim lands as a reaction to the infiltration of sexualised Western culture, coupled with tribal or cultural customs.
In the Caliphate, the primary role of the women is that she is a mother and responsible over her household and she is an honour that must be protected. Women would hold a place of high honour and dignity as the education and judicial system would ensure women are confident and active members of society and are able to fully exercise all of the rights afforded to them by Islam, without being exposed to exploitation or subjugation.
Beyond this she can make any contribution to society and is also encouraged to be an active member of society in all spheres be it education, politics or economic.
The Qur’an and the hadith have clearly outlined the rights of women, which have been fixed and cannot be changed, amended or reformed, these include:
All these rights are the duty of the Caliphate to protect.
Women are allowed to work in any field they choose. Islam has permitted women to seek employment, run a business, recruit and invest. Women can choose any profession such as lawyers, engineers, doctors, scholars, teachers, political activists and scientists amongst other professions.
Yes. Islam permits men and women to interact according to Shariah for commerce, work and trade purposes.
The Caliphate will only enforce that which is decisive from the Islamic texts. The minimum requirement according to Qur’anic ayah’s and Ahadith for women in public life is that the entire body must be covered with the exception of the face and hands. Beyond this is optional for the individual concerned, subject to scholarly difference of opinion and something the Caliphate will leave to individual adoption.
Non-Muslims will be treated in matters related to foodstuff and clothing according to their faiths and within the scope of what the Shari’ah permits.
The Caliphate will provide an Islamic education which combines the temporal and the spiritual, the ideological and the practical. The Caliphate would seek to educate its people in a manner such that well rounded individuals are developed, who are ready to participate in all areas of society. The first step towards this vision shall be the establishment of a single unified curriculum to be implemented across all educational establishments that is developed free from the interference of foreign colonial powers and the unqualified.
The aim of the Caliphate’s education policy is building the Islamic Personality (aqliya and nafsiyah) by planting the Islamic culture in the hearts and minds of students and preparing them (the future generation) to become scientists, specialists in all fields of life (Islamic sciences and natural sciences) so that they give rise to the Ulema and specialists who will lead the Ummah to become a leading nation.
Yes, the Islamic injunction to gain knowledge applies equally to men and women.
No. This is an issue that is subject to scholarly difference of opinion and something for the individual to decide for himself.
Yes. Media in all its forms shall be free to engage in debate and discussion on all issues, within the realms of decency set out in Islam.
Films and entertainment are permitted in Islam, their content is the issue of concern. All forms of media and entertainment must conform to Islamic rules of decency and morality. The current political class across the Muslim world will have to learn to live their lives without indulging in prostitution, gambling and drinking bars.
Arts and culture reflect the intellectual level and ideological direction of a society. Due to this they are very important in the fostering of a self-aware and confident state. They are an essential tool in helping to create a sense of identity and belonging amongst people at home whilst conveying the vision of a nation abroad. As such the arts would be given special attention by the Caliphate and supported in every way possible, however due to the very nature of this area, care would be taken to ensure all work is Islamically acceptable.
Sports are permitted in Islam and thus engaging in international sports events would be permissible. Sending teams to participate on behalf of the Caliphate would depend on states priorities.
No. Islam is not against scientific and technological progress. The Caliphate’s history has shown the Muslims have always been at the cutting edge of technology and science. The Caliphate would make use of not just the internet but all technological developments.
In Capitalism Freedom of owning wealth propels an individual’s pursuit of self-interest driving economic activity. Free markets based on freedom of ownership determine the production and consumption of goods and services. In Islam private and public ownership organises production. Prices and wages provide incentives to production and consumption. Redistribution and circulation of wealth are the key to alleviating poverty.
Poverty, wealth creation, sustainable growth, economic development and equitable wealth distribution are some of the key challenges the global economy faces today. Such issues are fundamentally linked to wealth distribution. The reality is humans want to own things in order to survive – Islam clarified which of these can be utilised and which cannot, many of these via analogy can be applied and extended to new realities. The ownership of these things will increase and decrease therefore it is not necessary that new transactions and contracts be required as the issue is which means are allowable to use to increase ownership, these means Islam can be used forever and are not just for a particular period of time. This is what makes Islam applicable today and places it in a position to deal with modern issues.
Islam views technology, industry and material tools as universal matters i.e. it is something which is common to all people and does not change according to the different beliefs, places or times. Islam views all tools, techniques and inventions as something that can be adopted because it is not a result of any foreign thought but rather just a result of progress. For this reason Islam not only permits the pursuit of science and technology it encourages it.
Islam views all the material matters which include the sciences, technology and industry, as merely the study of the reality and a study of how matter can be manipulated to improve the condition and living standards of humanity. This is the view of Islam on science and all its branches.
In the modern age technology allows for efficiencies across society and improves lifestyles. This in turn allows for a society to fulfil its basic necessities, which in turn leads to further development. The Caliphate’s policy will be to harness and integrate as much technology as possible to improve the lives of its citizens.
Most thinkers, scientists and philosophers claim Islam has no place in the world today, a view which itself is built upon the premise that none of the Muslim countries have produced anything in terms of scientific research or technological invention. The West claims that progress in science and technology occurred when the West rid itself of the authority of the Church and separated religion from life. For them the church stifled the development of science and reason as religion is inherently built upon faith and superstition, only with its removal from the public sphere did the West manage to launch an industrial revolution and then flourish in Science. Today for liberals it is they who invented Science as we know it; they claim they laid its foundations and have created its numerous branches.
Such a narrative omits a number of historical developments that are not Western and shows how the West continued to view its history as the history of the world. Such a narrative also conveniently omits what the West took from previous civilisations and especially the Islamic civilisation. Historically all civilisations have been characterised with some form of technological and scientific development, the West has documented the contributions the Romans made to the discipline whilst the Islamic world in the 8th – 10th century translated the works of the Greeks in the area.
Science in essence is the study, research, and experimentation into the observable parts of the universe. The development of automobiles was due primarily to the development of the combustion engine; this is where the burning of fuel in an engine acts on the pistons causing the movement of the solid parts, eventually moving the automobile. This was possible due to the British Empire who originally used steam and then coal to drive pistons and then eventually to generate rotary (motion) to move machines. Such developments where based upon Al-Jazari’s work in the 12th century where he invented the crankshaft, and created rotary motion through the use of rods and cylinders. He was the first to incorporate it into a machine.
The above example and a number of other examples show that no civilisation can lay claim to science belonging inherently to them but rather they made a contribution to this universal area. The fact atoms and molecules are subjected to the rules of the universe which can be manipulated will not change if one is a Muslim, Christen or a liberal; this is something that is universal and not affected by ones belief. The real debate is therefore which civilisation made significant contributions to science and what exactly drove them to excel in the field.
Muslims thinkers, scientists, engineers and experts made significant contributions to science as well as many other disciplines. Many of these contributions were later used by the West who made further contributions to the field. The nature of Science as a universal subject means no single civilisation can lay claim to inventing it but rather most civilisations have documented their contributions throughout history which acted as previous information when experimentation was carried out by latter civilisations. Prior to the emergence of Islam in the Middle East the host population made no contribution to Science, when the very same people accepted Islam they made contributions which latter generations utilised to invent new items which today still remain with us. Islam rather than being an obstacle to science, it was the trajectory that drove Muslim contribution to science.
This is in reality mere propaganda from the West. Capitalism may be dominant in an era when the global economy is worth over $60 trillion, we should however also certify it with its other achievements. The world economy maybe generating record wealth with liberal democracies driving this, but half of the world’s population will not have had enough food today as they earn less then $2 a day – 95% of the world lives on less then $10 a day. World poverty has accelerated under Capitalism.
Capitalism’s next success has been creating history’s greatest ever wealth fault line. Whilst the majority of the world barely survives on a few dollars, the US has most of the world’s billionaires, in what is mankind’s greatest lopsided world economy. In 2006 the World Institute for Development Economics Research of the UN released the culmination of a global study. A number of its findings are staggering. By gathering research from countries all over the world the study concluded that the richest 1% of the world owns 40% of the planet's wealth and that only 10% of the world’s population owned 85% of the world’s assets. Richard Robbins in his award winning book ‘Global Problems and the Culture of Capitalism’ confirmed this when he said: ‘The emergence of Capitalism represents a culture that is in many ways is the most successful that has ever been deployed in terms of accommodating large numbers of individuals in relative and absolute comfort and luxury. It has not been as successful, however, in integrating all in equal measure, and its failure here remains one of its major problems.’
Capitalism has failed in distributing wealth in any equitable manner, the need to constantly grow (perpetual economic growth) leads to ‘Boom and Bust’ and the financial markets have created chaos due to short term thinking. Capitalist economics causes greed and exploitation and Fiat Currencies cause price instability.
As most of the leaders in the Muslim lands have failed to provide adequate services to the people, this has given the private sector the opportunity to grow in to areas of the economy with very few limits in terms of ownership. This has led to many foreign companies to provide for such markets and many indigenous industrialists and businessmen close to the regimes to also move into such markets.
Islam is not against ownership and a private sector. However Islam has designated certain commodities as public properties which are not allowed to be owned individually. In the Caliphate, the public sector would aim to provide the key services needed for every person to live a dignified life, such as education and healthcare, so that no person, rich or poor, is left in a destitute condition. The private sector shall have an important role to play, however it would complement the public sector and build upon it, rather than act as a substitute for it. Private enterprise will be encouraged and a minimalist tax system will be established which would allow business to flourish.
The concept of nationalisation does not exist in Islam. This is a solution developed by capitalist states when the exploitative nature of freedom of ownership became clear. In order to deal with this a patchwork was developed – nationalisation, where assets move from private hands into the public sector due to national interests.
In Islam ownership of properties, assets etc. are all clearly defined. The Islamic rule upon such issues is based upon the use and nature of a utility. Islam defined all utilities which are essential as public property. It designated any utility regarded as indispensable for the community, such that its absence would mean they could not live as a community, as public property. Such a utility would be publicly owned and administered by the state for the benefit of all its citizens. This is derived from the hadith of the Prophet (saw) “The people are partners in three things: in water, pastures and fire.” The hadith mentioned just three things however we can utilise analogy and extend the evidence to cover all instances of indispensable community utilities. Thus water sources, forests, oil fields and the like are all public utilities as well as the mosques, state schools, hospitals, coal fields, electricity plants, motorways, rivers, seas, lakes, public canals, gulfs, straits, dams etc. Of course Islam would allow ownership if it were not indispensable for the community. This solution will have a unique effect on society, as it will ensure all will receive the basic requirements to live and not be at the will of monopolies or high prices.
Banks today have become central to the modern world. They have come to offer and depend heavily on profits from interest based products. Banks currently provide services and products using money itself as a tool to make profits via interest. Not only is this haram, but it serves in the long run to widen the gap between the rich and the poor. The Caliphate would therefore abolish banks in their current form. The Caliphate shall establish banks that act as lenders of non-interest based loans and as investment houses looking to make profits from the establishment of businesses which provide real goods and services to people.
No. The Caliphate would seek to unite the Muslim world under one economy and economic system driven by one political authority. The Caliphate would then issue one currency for all the territories that it controls. To attempt to create a single currency without creating a single political authority with full control over all territories is haram and is also doomed to failure, as is the case with the Euro.
Yes. In Islam when it comes to exchanging a commodity with a specific monetary unit, Islam has guided us to the monetary unit by which the exchange is to take place. Islam has restricted the Caliphate to a specific type of money, which is gold and silver. The Islamic evidences have designated gold and silver as the primary measuring unit for prices and labour. This is understood from the actions of Muhammad (saw) when he collected Zakah, levied taxes and imposed fines, all were measured according to gold and silver.
This would practicality mean all currency should either be minted or notes should circulate all fully backed by gold and silver.
The financial markets in the West, such as currencies, stock, bond and derivative markets have become part of normal economic life in the West. These markets turnover dizzying sums of wealth on a daily basis and have become central to the operating of western economies.
Markets are fundamentally places where buyers and sellers come together to trade. From the Islamic perspective the issue is what is traded in such markets. As long as the goods or services are permitted by Islam having electronic markets, which make the process of trade easier and efficient, is something the Caliphate would pursue
The Caliphate will need to create a deterrent to deter those who have designs on the Muslim lands. Whilst a Nuclear weapon would create huge destruction, the fact that other nations have acquired them would make it essential for the Caliphate to acquire, as it could be held hostage by a foreign power. Allah (swt) has permitted an equal response when Muslims are killed: “If you are punished, then punish them similar to what you were punished with. And if you are patient, it is better for the patient ones” (An Nahl: 125). This ayah was revealed during the battle of Uhad when the Kufaar mutilated the bodies of the Muslims. Similarly stocks of Biological, Chemical and radiological weapons should be kept for deterrent purposes and cases where the enemy use them against the Caliphate. It should be remembered that the fundamental aim of the Khilafah’s foreign policy is to take Islam to the rest of the world. In order to achieve this various maneuvers need to be taken to create an image of strength.
Yes. Space research and exploration is an essential instrument for the defence of life on Earth in the modern age. Being the measure for technological progress, the key to existing in a modern society, essential for developing an economy based on knowledge and the central attraction for scientific and qualified human resources. Satellites are widely used to provide support for military and security related activities. They are also increasingly used to provide direct support for military operations. Such a development would give the Caliphate an immense edge over it adversaries.
Pakistan and Iran have the most advanced space programmes amongst the Muslim world; these are currently used for satellite deployment for communication purposes and for their missile programmes. Nigeria, Egypt, Indonesia, Turkey, Algeria, Malaysia, Tunisia, Bangladesh and many of the former Soviet Republics all have basic space agencies conducting the early stages of atmosphere research and possible satellite launches. Developing a coherent space policy will have the effect of placing the Caliphate at the cutting edge of technological innovation as space technology is very advanced relative to other technologies. With it the Caliphate can bring together from amongst its people the best engineers, technicians, physicists and strategists. Practically this means the Caliphate develop more powerful rockets.
Currently most of the Muslim lands have economies that are not constructed upon their strengths. Most of the economies are lop sided where they are dependent on a handful of fossil resources or are service driven. In many cases the majority of the populations work in sectors which play a minor role in driving the economy.
As the borders in the Muslim lands are artificial, created by the departing colonialists, the Caliphate would look at this economic problem as a regional issue and not a Syrian, Pakistani or Egyptian issue. Through integrating the economies of the Muslim world, duplication will be avoided. The North African economies are rich in agriculture, whilst the economies of the Hijaz are rich in fossil. The Caliphate will immediately seek to industrialise and pursue self-sufficiency. This will require the construction of infrastructure and heavy industry, such a policy will create millions of jobs and deal with the unemployment situation in the region. It will also move people out of poverty and allow the region to make use of its disposable income, further stimulating the economy.
Expanding the defence industry will also create jobs and allow the Caliphate to secure its borders. This is because the defence industry will all be broken down into a supply chain that will turn many territories into an assembly line for a manufacturing-Industrial complex. This will bring jobs, contracts and money into every area of the Caliphate and at the same time contribute to the overall aim of projecting an image of strength and deterrence.
The rulers of the Muslim lands are directly responsible for the levels of inflation. Due to their abysmal mismanagement of the economy, when faced with poverty and the need to pay bills both home and abroad, the only thing the rulers of the Muslim lands know is how to do is to print money. This is even in countries that regularly have budget surpluses in the billions. This is the primary cause for artificial inflation in the Muslim world. The printing of money disproportionate to economic growth reduces the value of existing currency. As the currency is simply made of paper, governments are able to print at will. The Caliphate shall replace this feeble paper based currency with a bimetallic gold and silver standard, which will link the amount of currency that can be in circulation in an economy with a fixed amount of metal stored by the State treasury. This will prevent anyone from turning on the printing press to print more notes, thus preventing the devaluation of currency and arresting the huge price rises in the economy.
The concept on interest is a tool used by governments to control the supply of money in the economy and at a commercial level to make profits by considering money itself to be a commodity. The Caliphate is mandated to implement the bimetallic standard, which would remove the ability of the State to revalue currency. This would leave the role of interest largely redundant at State level and establish an environment conducive to business by stabilising the currency. Further, interest at a commercial level acts as an impediment to wealth distribution. This is because investors would when faced with the opportunity cost of accumulating interest by leaving money sitting idle in a bank rather than risk using the money in a business enterprise - which would create jobs. Hence the removal of interest actually increases economic activity, interest on the other hand increases economic activity for the minority. Furthermore the world’s largest economies due to the financial crisis, currently have interest rates at virtual zero percent. A no interest rate economy is not as impossible as many suggest.
The current tax structures in the Muslim lands are based on western models, which has led to a reliance on consumption taxes as income based taxes have become notoriously difficult to collect. Governments across the Muslim world have been pressured by the IMF and the World Bank to develop indirect taxation such as sales taxes, excise, tariffs, and duties. Such taxes have a knock on effect on domestic prices as they are added to the price of goods and services hence increasing prices.
Islam has a completely different philosophy on taxation. Rather than tax income the Islamic fiscal policy focuses taxation on wealth. Islamic taxes focus on wealth – this is unused monies, land and benefits. Islam has an array of taxes related to the production of land and the utilisation of land. Islam defines very few taxes, due to this the taxation system is not a mind boggling process as seen in the West where ones income is taxed, spending is taxed and savings are taxed.
None of the Muslim countries have an independent foreign policy today. Foreign policy matters are heavily dictated by Western colonial nations to their supported puppets that hold power in the Muslim world. This situation has arisen due to the political system nurturing, protecting and promoting corrupt politicians that derive their legitimacy, not from the people, but from the patronage of foreign colonialists. Financial aid is used to entice these corrupt rulers into accepting foreign help and then the interest on the loans is used to enslave the nation, as the money itself is embezzled. The Caliphate shall break the shackles of this enslavement by establishing a political system where the rulers derive their support from the people and not from foreign powers. It shall reject the poisoned chalice of interest based foreign loans. This would enable it to establish a truly independent foreign policy, whose objective would be to call all mankind to the light of Islam and free the world from the enslavement of colonialism and the darkness of jahiliya.
The Caliphate’s foreign policy is to take Islam to the world. Allah (swt) has given detailed rules on how this can be achieved and allowed the Caliphate to determine through a whole host of manoeuvres, techniques and tools to achieve this. Carrying Islam to the world is primarily a political action, however the strength of one’s economy, military and technological development all contribute towards attracting other nations and peoples. Like America today, uses a wide variety of styles to spread its way of life, economic cohesion via aid and loans, democracy, military intervention etc. the Caliphate also has at his disposal, both political and military tools.
No. Islam expressly forbids forced conversion. Islam when implemented as it was in the past can cater for both Muslim and non-Muslims. Those who do not adopt Islam become citizens of the Caliphate and in terms of rights are no different to Muslims.
81. Will the Caliphate have relations with non-Muslim countries?
Yes. Islam has outlined the relationships the Caliphate can have with the countries of the world. These can be economic, cultural or friendly relations. All of these will be driven by the need to convey Islam to the rest of the world and to defend the Islamic territories.
Yes. Islam considers international treaties to be a special section of contracts since they are contractual agreements between two or more states that regulate some aspects of their relations.
Therefore, for the most part, the standard regulation of contracts applies to international treaties. The Qur’an and Sunnah permit the establishment of international treaties.
The Caliphate will establish relations with other states based on the following considerations:
In a situation of foreign aggression the Caliphate like any country in the world would be in a state of war and any action that repels the enemy would be pursued. To mitigate such a situation the Caliphate will establish a deterrent so powerful to render success in an aggression too doubtful to be worthwhile. The Caliphate would not tolerate attacks on its land or its people. Any show of force shall be met with an appropriate response, both political and militarily.
This can be achieved by eliminating US tools in the region. Since the US came to the Muslim lands it has used agent rulers, economic aid and military sales as key tools in keeping influence in the region. Each of these will need to be deconstructed and removed.
Russia and China are both examples of countries using their resources and clout strategically. The Arab world possesses over 70% of the world’s oil and over 50% of the world’s gas, any reduction in global production would hurt the US economy significantly as it is the world’s largest consumer of these. Using the regions resources strategically is the way to remove US influence.
Most of America’s power today is a mirage. Unable to defeat a rag tag force in Afghanistan after a decade of war and unable to pull itself out of the ‘great recession,’ America even turned to the corrupt Arab rulers who wrote a cheque for $221 billion dollars, bailing out the US during the global financial crisis. The ace cards are all with the Muslim lands, America’s trump cards of agent rulers and money can easily become impotent, just like the US is fast becoming.
The last decade has shown not just to the world but even Americans that resorting to military action, as the Neo-cons did has actually weakened America’s military prowess. The wars in Iraq and Afghanistan have exposed America’s weakness. America has come to rely on the Muslim rulers, their airspace and supply lines. In Afghanistan the US has failed to subdue the Taliban who lack the military capability relative to the US.
The Muslim rulers happily gave the US access to military bases and airspace to conduct its wars in Iraq and Afghanistan and these bases have allowed the US to supply its troops on the front lines in its war effort.
The Caliphate would need to mitigate the possibilities of an attack ever occurring, it will do this by annexing and expanding very quickly, so the US will then be dealing with a much larger area. As Afghanistan and Iraq has shown, the longer the supply lines have to travel the weaker the front lines. It should also be borne in mind that the US makes use of a number of military bases that have been provided to them by the Muslims’ rulers, cutting such supply lines will severely hinder US capabilities.
The ultimate deterrent is developing Weapons of Mass destruction (WMD). It would be very unlikely the US would undertake such actions if it knows the nation in question can respond with such destruction. Libya was forced to give up its pursuit of nuclear weapons in return for being welcomed back into the international community. Whilst possessing Africa’s largest oil reserves – which was what the West really had their eyes on, Gaddafi gave up pursuit of WMD’s. If Libya possessed WMD’s the West would have thought twice about invading the country.
Unification of the Muslim countries under the Caliphate would leverage the benefits of people, resources and geography. A unified Muslim world will then be better able to compete with the US, the EU and the growing powers of India, China and Russia.
The Caliphate will view the other Muslim countries as part of the Caliphate and work to reunify with them. This will achieve unity amongst the Muslims, give them security and protect the Ummah globally. So they will be viewed as part of the Khilafah’s domestic policy. The Ummah globally will be informed that they are represented by one Khaleefah, the Caliphate will rapidly work to get into a position where every Muslim in the world is the responsibility of the Khaleefah, any attack on any Muslim will result in the intervention of the Caliphate, geographical borders are to be irrelevant.
The current rulers in the Muslim world will be told to relinquish their roles as Islam demands one ruler, they will be informed the Caliphate will annex their countries eventually whether they relinquish their roles or not, this is to be done publicly. The aim here is to address all the Muslims across the world, whatever their ethnicity, colour and nationality and win their allegiance.
The Caliphate will take over all civil and ruling organs of state, across the Muslim world. The four positions of ruling – the ruler, chief judge, governors and delegated assistants, will be undertaken only by those who understand the Islamic ruling system, all those working in posts other than ruling – which will be 95% of people, they will be given Islamic policies to implement, clearly derived from the Islamic sources.
The Caliphate through its economic policies will inshallah rapidly develop. With the aim of reunification through persuasion and economic success the Ummah globally should drown out any calls from those who do not want to reunify with the Caliphate. A strong Caliphate will be a powerful magnet for many nations across the world.
International law is an extension of colonial rule which applies only to weak nations. Colonial nations such as America engage in wars and economic aggression against whomever they like, ignoring these much-vaunted international organisations when it suits them. The UN is controlled by these nations and it is utterly incapable of taking effective decisions against the interests of these colonialists. The Caliphate shall usher in an era of new politics, not only at home but globally also, challenging the colonial stranglehold on the world. Further, the Caliphate is bound only by the laws of Allah (swt) and the Shari’ah of Islam. As such, the motions or rulings of any court, organisation or country shall not be binding or enforceable upon the Caliphate. The Caliphate would however conduct its affairs with other nations according to established norms.
No. These organisations were established after the demise of the Caliphate by the colonialists and agent rulers in an attempt to deceive the Ummah that attempted to re-establish Muslim unity. These are insincere and divisive organisations which serve no useful purpose. Furthermore, not only is there no evidence from Islamic texts to support the existence of a coalition of independent Muslim states, organisations such as the OIC and Arab League stand in direct contradiction to the Islamic injunction for the Muslim Ummah to live under one Khaleefah and are therefore illegitimate.
The rogue status label has been developed in the capitals of the West to justify interference in the Muslim lands and to subvert any call for the return of Islam. In places such as Pakistan successive regimes have joined the West in maligning Islam calling it Talibanisation or terrorism. The agenda by the West has been to link violence with Islam and therefore any call for Islam is a call for violence.
Dealing with this requires the Caliphate state to go on the offensive and expose this lie by exposing the plots, plans and actions of the West. The West has engaged in many heinous crimes that no state in the world has exposed or taken advantage of. The US lied about WMD’s in Iraq in order to gain the countries coveted black gold. Its greed showed no limits when it was exposed in the Abu Gharib scandal. The Wests cosy relationship with the likes of Ben Ali, Gaddafi and Mubarak has never been used by another state to embarrass the West.
There is no need for the Ummah to explain whether it is rogue or not, this discussion suits the Capitalist West as it keeps all discussion away from the West’s colonialism and crimes in the Muslim world. Subverting all the countries where Islam is deeply rooted is a strategy by the West to malign the return of Islam. Implementing Islam and showing its true colours will be enough to refute Western claims.
It should be remembered that the huge energy reserves in the Muslim world should be used to divide the Western Capitalist nations. This is exactly what Saudi Arabia did in 2006 when it threatened to suspend its £43 billion al-Yamamah arms deal, which was being paid for by the delivery of up to 600,000 barrels of crude oil per day to the UK government. Saudi Arabia was threatening to renege the arms deal with Britain if its Serious Fraud Office (SFO) didn’t withdraw its investigation into the deal with BAE. Tony Blair realising the ramifications to the British economy, jobs and energy very quickly ordered SFO to drop the corruption inquiry into the al-Yamamah deal.
Modern warfare is conducted using a wide array of technologies and strategies. Some nations developed nuclear weapons as they had the ability to create mass destruction with relatively small amounts of matter. Nuclear weapons still today remain the ultimate weapon for war. For the Caliphate nuclear weapons are for deterring those who have designs on the Muslim lands. Islam has in origin forbidden the use of nuclear weapons as they cause widespread destruction whereas the Khilafah’s foreign policy is to revive humanity with Islam not to exterminate it. Islam has however permitted the Khaleefah to do with the enemy similar to what it does to the Caliphate. The Caliphate would not randomly launch a nuclear attack against the world.
To all the brothers and sisters who sent inquiries about the declaration of the organization's ISIS establishment of the Caliphate State...
Assalamu alaikum wa Rahmatullah wa Barakatahu,
1. Any organization that seeks to announce the Caliphate in an area is obligated to follow the Methodology of the Prophet (saw) in it, and from it is that this organization should have the obvious visible authority on the place, where it can maintain security internally and externally, and that this area should have the components of a state in the area where the Caliphate is announced....This is what the Prophet (saw) performed when he established the Islamic State in Madina Al-Munawarra: the authority was with the Prophet (saw) and the internal and external security was with the authority of Islam and it had the components of a state in the surrounding area.
2. The organization that has announced the Caliphate has neither authority, in either Syria or Iraq, nor did it achieve security and protection internally or externally, even more they have given allegiance (bayah) to a Khaleefah who is unable to declare himself even publicly rather his situation has remained hidden like the situation prior to the declaration of the State! And this is contradictory to what the Messenger of Allah (saw) did. Peace and Blessings upon him was permitted to hide in the Thawr Cave before the state, but after the state, he took care of affairs, led the armies, judged in disputes and sent envoys and received them publicly; thus the situation differed before and after the state... Thus the announcement by the organization of the Caliphate is mere rhetoric without any weight, it is similar to those who announced the Caliphate previously, without authenticity on the ground or components, rather to satisfy something within themselves, so there were some who declared themselves as a Khaleefah and others who declared themselves as a Mahdi, and so on ....without having the components, authority, security or protection!
3. The Caliphate is a state of significance, and the Shariah has stipulated the methodology for its establishment and the manner for its Ahkam (rulings) extraction for ruling, politics, economics and international relations....and it is not be a mere announcement in name only that is broadcasted on websites or printed, visual or audio media outlets. Rather it will be a great event that will shake the entire world, and its roots will be stable in the ground, its authority will maintain security internally and externally on that land, and will implement Islam within it and will carry Islam to the world through Dawah and Jihad.
4. The announcement which occurred was mere rhetoric, which will not increase or decrease in the reality of the state structure. The organization is an armed movement before the announcement and after the announcement. Its circumstance is like other armed movements who fight with others and with the regimes, without any of them being able to attain any authority in Syria or in Iraq or both of them. Had any of these factions, including ISIS, actually been able to establish its authority in an appropriate area, with the components of a state, and subsequently announced the establishment of a Caliphate and it implemented Islam, then it would have been deserving of study to see if the Caliphate actually was established according to the Shariah rules, and then it would have been followed, and that is because the establishment of the Caliphate is a Fard upon all the Muslims and not just on us, so whoever rightfully establishes it will be followed... However the matter is not like this, rather all the armed movements are militias, which includes ISIS, have neither the elements of state or authority on the ground nor security and protection. Therefore, the announcement by ISIS of the establishment of a Caliphate is mere rhetoric, which is undeserving even of observation as to its reality, since it is visible...
5. However, what is deserving of study and observation are the negative impact of this announcement, regarding the idea of Caliphate among the ordinary people; since the notion of the Caliphate shatters from its mighty position and its great significance for the Muslims. It will plunge from that to a feeble idea, as simply a way of venting frustration by some individuals, so one of them will stand in an open square or in a village and announce that he is the Khaleefah and then he will relegate assuming that what he has done is good! It will lose the importance and greatness of the Caliphate will erode in the hearts of these ordinary people; and it will become no more than a beautiful word, uttered but devoid of any substance...This is what requires observation and especially at this time as the establishment of the Caliphate draws closer than ever before and the Muslims are waiting for it eagerly, and they are seeing the call for Caliphate progressing in the path of the Prophet (saw) in how he established the state in Madina al Munawarra... and they see the live and meaningful interaction, between those who call for the caliphate and the Ummah that embraces it. Therefore the Muslims realize from this interaction the meaning of the brotherhood in Islam and they will rejoice with the success of the call for Caliphate in establishing the Caliphate and the wellness in care-taking of affairs and that this would be a genuine Caliphate on the methodology of the Prophethood... At this time this announcement came, it gave an obscure picture if not distorted on the actual reality of the Caliphate in the minds of ordinary people...
6. All of this raises a question, rather several questions ....about the timing of this announcement when the people who made the announcement have no authority, through which they maintain security and protection internally and externally. In fact they only announced simply on Facebook and the media... such timing is dubious, and especially since these armed groups are not established on an ideological structuring allowing for easy penetration and the entry of the evil ones from the East and West, and it is known that the West and East plot against Islam and the Caliphate , and it matters that they distort its image, because they haven't been able to obliterate its name. They are vigilant that the Caliphate remains merely a name without any weight. Whereas the mighty occurrence that will stun the Kuffar becomes merely a joke for the enemies.
7. Despite the actions of the evil ones, we declare to the enemies of Islam in the East and West and their agents and their ignorant followers that the Caliphate which had led the world for centuries is well-known and not unknown, impregnable in spite of plot and conspiracy.
))وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ((
"They plot and plan, and Allah too plans; but Allah is the best of planners." [Surah Al-Anfaal 8:30]
Allah the All Powerful the Victorious has guided a party for the Caliphate , that includes men for whom neither trade nor sale can divert from the remembrance of Allah, they embrace the Caliphate with their hearts, hearing and sight, they prepare for it with what is needed, and extracted its ruling (ahkam) and its constitution from the source of Islam, including its structure in the governance and administration. They marched to establish it by following exactly the methodology of the Messenger of Allah (saw)... They are, by the Permission of Allah, the shield that resists any distortion, they are the rock upon which the conspiracies of the Kuffar and their agents and followers are shattered by, by the strength of Allah, they are the aware politicians who by the strength of Allah (swt) resist the plot of the enemies of Islam and Muslims and turned it back on its head,
)) وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ((
"But the evil plot does not besiege except its own authors." [Surah Faatir 35:43]
O My Dear Brothers and Sisters
The matter of the Islamic Caliphate is great and its matter enormous, and its establishment will not be mere news in the fraudulent media, rather by the will of Allah (swt) it will be an earthquake that will shake the international order and it will change the face and direction of history... And the Caliphate will return on the methodology of Prophethood as was foretold by the Prophet (saw) and those who will establish it will be like the ones who established the first righteous Caliphate , pure and pious, the Ummah will love them and they will love the Ummah, and they will pray for it and the Ummah will for them, and they will be happy to meet the Ummah and it will be happy to meet them, not that it will hate their presence within it.... This is how the people of the coming Caliphate on the methodology of the Prophethood will be. Allah (swt) will give it to those who are worthy of it, and we make Duaa to Allah that we be from its people, and we make Dua to Allah to enable us to establish it,
))فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُمْ بِهِ((
"Then rejoice in the bargain which you have concluded" [Surah At-Tawba 9: 111]
Do not despair from Allah, Allah will neither waste any efforts that you made, nor reject that the Duaa that you make to him, nor dash the hope that you reposed in Him. Therefore, help us through more effort thus proving to Allah your goodness, so He will increase you with goodness, and do not allow mere rhetoric to slow down your serious work.
Wassalam Alaikum Wa Rahmatullah Wa Barakatahu